V 



HELP TO THE READING 




BY THE LATE 

BENJAMIN ELLIOTT NICHOLLS, M.A. 

OF QUEENS' COLLEGE, CAMBRIDGE, 
CURATE OF ST. JOHN'S, WALTHAMSTOW, 
AUTHOR OF "THE BOOK OF PROVERBS EXPLAINED AND ILLUSTRATED 
FROM HOLY SCRIPTURE." 



** Search the Scriptures.' 1 — John v. 39. 




LONDON: 

Printed for the 

SOCIETY FOR PROMOTING CHRISTIAN KNOWLEDGE; 

SOLD AT THE DEPOSITORY, 
GREAT QUEEN STREET, LINCOLN'S INN FIELDS, 
NO. 4, ROYAL EXCHANGE; 
AND BY ALL BOOKSELLERS. 



[92] 



1848. 



)M8 



LONDON : 

gilbert and rivington, printers, 
st. John's square. 



Gift 

Kirs. Hennen Jennings 
April 26, 1933 



CONTENTS. 



Introduction, p. 1. 

PART I. 

CHAPTER I. 

On the Divine Authority of the Bible, p. 3. 

§ i. The Preservation of the Bible, 3, § ii. The moral Effects of 
the Bible, 8. § iii. The Agreement of the several parts of the Bible 
with each other, 12. § iv. The Spirit of the Writers of the Bible, 14. 
§ v. The Prophecies of the Bible, proving it to be the Word of God. 

R * K- n ( ,h : 'v s' 4 . .,, 1 

CHAPTER il. 

On the purpose for which the Bible was given, p. 38. 

§ i. State of mankind without the Bible, 38. § ii. God's great 
design in the gift of the Bible, 42. 



CHAPTER III. 

On the manner in which the great Truths of the Bible have 
been revealed, p. 48. 

Successive revelations to fallen man, the filling up of an outline at 
first given : illustrated in reference to — § 1. The manner in which the 
nature and attributes of God have been revealed, 49. § ii. The cha- 
racter and prospects of man, 55. § iii. The great work of man's 
redemption, 61. 

A 2 



iv 



CONTENTS. 



CHAPTER IV. 

On the Interpretation of the Bible, p. 67. 

§ i. The terms used in speaking of God, 63. § ii. The instruction 
to be derived from the examples of Scripture, 71. § iii. The inter- 
pretation of the doctrines of Scripture, 74. § iv. The interpretation 
of the promises of Scripture, 76. § v. The interpretation of the 
threatenings of Scripture, 79. § vi. The interpretation of the pre- 
cepts of Scripture, 80. § vii. The interpretation of Prophecy, 82. 
§ viii. The interpretation of Types, 88. § ix. The interpretation of 
Parables, 89. § x. The importance of comparing Scripture with 
Scripture, 95. § xi. The different senses in which words are used, 
101. § xii. Hebraisms, 104. § xiii. Importance of attending to 
Proper Names, 107. § x i y . Value of some knowledge of Geography, 
113. § xv. Value of some knowledge of Natural History, 123. § xvi. 
Value of Chronology, 125. § xvii. Value of History and Travels, 130. 
§ xviii. Manners and Customs of Eastern Nations, 136. § xix. The 
Difficulties and seeming Contradictions of the Bible, 146. § xx. Quo- 
tations illustrating the leading object of this chapter, 150. § xxi. 
Short account of English Translations of the Bible, 154. 



PART II. 

GOVERNMENT AND PUBLIC WORSHIP OF THE JEWS, WITH 
SOME NOTICES OF JEWISH SECTS. 

CHAPTER I. 

The Government of the Jews, p. 157. 

§ i. Its distinguishing feature, a Theocracy. 158. § ii. Their laws 
159. § iii. The Sabbatical year, and the Jubilee, as illustrating their 
Government and laws, 164. § iv. Evidence of the divine Origin of 
the Mosaic Law, from the circumstances under which it was given, 
166. 

CHAPTER II. 

The Public Worship of the Jews, p. 167. 

§ i. Its most important ceremonies, 167. § ii. The persons who 
conducted the public worship of the Jews, the tribe of Levi, 170. § iii. 
The Places of public worship among the Jews, 173. § iv. The Season 
of public worship, 176. 



CONTENTS. 



V 



CHAPTER III, 

Jewish Sects ; with notice of some other orders of men men- 
tioned in Scripture, p. 184. 

§ i. Scribes, Lawyers, Doctors of the Law, 185. § ii. The Phari- 
sees, 185. § iii. The Sadducees, 186. § iv. The Essenes, 187. § v. 
The Nazarites, 188. § vi. The Herodians, 188. § vii. The Galileans, 
188. § viii. The Publicans, 189. § ix. The Proselytes, 189. § x. 
The Samaritans, 190. § xi. Epicureans and Stoics, 190. 



PART III. 



AN ACCOUNT OF THE BOOKS OF THE BIBLE. 

Introduction, p. 192. 

CHAPTER I. 

The Pentateuch, or Law, p, 193. 

§ i. On the Book of Genesis, 193. § ii. On the Book of Exodus, 207. 
§ iii. On the Book of Leviticus, 212. § iv. On the Book of Numbers, 
213. § v. On the Book of Deuteronomy, 215. § vi. The miracles of 
Moses, 218. 

CHAPTER II. 

The Historical Books, p. 221. 

§ i. On the Book of Joshua, 222. § ii. On the Book of Judges, 225. 
§ iii. On the Book of Ruth, 228. § iv. On the First Book of Samuel, 
230. § v. On the Second Book of Samuel, 234. § vi. On the First 
Book of Kings, 236. § vii. On the Second Book of Kings, 240. § viii. 
On the Two Books of Chronicles, 243. § ix. On the Book of Ezra, 
248. § x. On the Book of Nehemiah, 249. § xi. On the Book of 
Esther, 251. 

CHAPTER III. 

The Poetical Books, p. 257. 

§ i. On the Book of Job, 257. § ii. On the Book of Psalms, 259. 
§ iii. On the Book of Proverbs, 264. § iv. On the Book of Eccle- 
siastes, 272. § v. On the Song of Solomon, 273. 



vi 



CONTENTS. 



CHAPTER IV. 

The Prophets, p. 274. 

§ i. On the Book of the Prophet Isaiah, 277. § ii. On the Book of 
the Prophet Jeremiah, 280. § iii. On the Book of the Lamentations 
of Jeremiah, 282. § iv. On the Book of the Prophet Ezekiel, 282. 
§ v. On the Book of the Prophet Daniel, 285. § vi. On the Book of 
the Prophet Hosea, 287. § vii. On the Book of the Prophet Joel, 288. 
§ viii. On the Book of the Prophet Amos, 289. § ix. On the Book of 
the Prophet Obadiah, 290. § x. On the Book of the Prophet Jonah, 
290. § xi. On the Book of the Prophet Micah, 292. § xii. On the 
Book of the Prophet Nahum, 293. § xiii. On the Book of the Prophet 
Habakkuk, 294. § xiv. On the Book of the Prophet Zephaniah, 295. 
§ xv. On the Book of the Prophet Haggai, 296. § xvi. On the Book 
of the Prophet Zechariah, 297. § xvii. On the Book of the Prophet 
Malachi, 299. § xviii. History of the Jews in the period between the 
Old and New Testament, 306. 



CHAPTER V. 

The Gospels, p. 308. 

§ i. On the Gospel of St. Matthew, 31 1 . § ii. On the Gospel of St. 
Mark, 313. § iii. On the Gospel of St. Luke, 315. § iv. On the 
Gospel of St. John, 316. § v. On the Character of our Lord, 320. 
§ vi. The Resurrection of our Lord, 324. § vii. The Miracles of our 
Lord, 326. 

CHAPTER VI. 

The Acts of the Apostles, p. 327. 



CHAPTER VII. 

The Epistles, p. 331. 

§ i. General Remarks on the Epistles, 332. § ii. On the Epistles 
of St. Paul, 336. § iii. On the Epistle to the Romans, 339. § iv. On 
the First Epistle to the Corinthians, 340. § v. On the Second Epistle 
to the Corinthians, 341. § vi. On the Epistle to the Galatians, 343. 
§ vii. On the Epistle to the Ephesians, 345. § viii. On the Epistle to 
the Philippians, 346. § ix. On the Epistle to the Colossians, 347. 
§ x. On the First Epistle to the Thessalonians, 348. § xi. On the 
Second Epistle to the Thessalonians, 349. § xii. On the First Epistle 
to Timothy, 350. § xiii. On the Second Epistle to Timothy, 350. 
§ xiv. On the Epistle to Titus, 351. § xv. On the Epistle to Phile- 
mon, 352. § xvi. On the Epistle to the Hebrews, 353. § xvii. On 



CONTENTS. 



vii 



the Seven Catholic or General Epistles, 354. § xviii. On the Epistle 
of James, 355. § xix. On the First Epistle of Peter, 356. § xx. On 
the Second Epistle of Peter, 358. § xxi. On the First Epistle of 
John, 3.59. § xxii. On the Second Epistle of John, 360. § xxiii. 
On the Third Epistle of John, 360. § xxiv. On the Epistle of Jude, 
360. 

CHAPTER VIII. 
The Revelation of St. John, p. 364. 



Chronological Index to the Bible, referring to the principal events 
recorded in the Holy Scriptures, and including a period of 4104 
years, p. 367. 

Tables of Weights, Measures, and Money, mentioned in the Bible, 
p. 389. 

Prayers, p. 391. 

Hymn,— Old Testament Gospel, p. 393. 
Index, p. 395. 
Index of Texts, p. 420. 
Map of the World. 

Holy Land (for the Old Testament). 

(for the New Testament). 

Countries mentioned in the Acts of the Apostles, 

— Jerusalem, p. 327. 




] 



HELP 



TO 

THE BEADING OF THE BIBLE. 



INTRODUCTION. 

" Sanctify the Lord God in your hearts ; and be ready always to give 
an answer to every man that asketh you a reason of the hope that 
is in you with meekness and fear." — 1 Pet. iii. 15. 

This little work cannot lay claim to originality. It is 
chiefly composed of hints selected from the works of others, 
which have not been in all cases distinctly referred to. 
Nor must the reader expect a full and detailed account of 
such knowledge as may be required for a profitable study 
of the Scriptures. The object of the author has been 
merely to give such a view of the Sacred Volume, as may, 
through the Divine blessing;, awaken a desire to " search 
the Scriptures a ," and assist those who are making a first 
effort to do so. 

The practical benefit to be derived from the Holy Scrip- 
tures depends upon the disposition of mind in which we 
read them. Under this conviction the general plan pur- 
sued is this : 

First, To remind the reader of the Divine authority of 
the Bible, by noticing some of the evidences, by which it is 
proved to be the word of God ; 

Secondly, To explain the purpose for which the Bible was 
given to mankind; 

Thirdly, To show the manner in which that purpose has 
been fulfilled ; 

Fourthly, To give some general remarks on the interpre- 
tation of the Bible ; 

a John v. 39. See also Acts xvii. 11. 

B 



2 



HELP TO THE READING 



Fifthly, \_The Jews being the people through whom God 
communicated his will to man] To offer a slight sketch of 
their government, their form of worship, their different 
sects, fyc. ; 

Sixthly, To give a short account of the Boohs of the Old 
and New Testament, with such a notice of their contents as 
may in some measure illustrate the previous remarks. 

The author, some time ago, published a tract called 
Sunday Exercises on the Morning and Evening Services of 
the Church : and the use which has been made of it has 
suggested to him the attempt to form what may be used as 
an exercise on the Bible. To those who may use it in the 
instruction of the young, it is strongly recommended that the 
substance of each section should be reduced to questions, 
and written answers required. 

Bishop Home remarks : " When we study the writings 
of men, it is well if, after much pains and labour, we find 
some particles of truth amongst a great deal of error : when 
we read the Scriptures, all we meet with is truth. In the 
former case we are like the Africans on the Gold Coast $ 
of whom it is said that they dig pits nigh the water-falls of 
mountains abounding in gold ; then, with incredible pains 
and industry, wash off the sand till they espy at the bottom 
two or three shining grains of metal, which only just pay 
their labour. In the latter case we work in a mine suffi- 
cient to enrich ourselves and all about us." — The object of 
this work is to draw the reader to this mine, and just to 
loosen its surface for him. 

Bishop Jewell says : " The Scriptures are manna given | 
to us from Heaven, to feed us in the desert of this world." 
May this little work be made the means of endearing these 
Scriptures to the reader ; so that, being led to partake of ! 
the Bread of Life, he may eat and live for ever ! 



OF THE BIBLE. 



3 



PART I. 



CHAPTER I. 

ON THE DIVINE AUTHORITY OF THE BIBLE. 

Contents. — § i. The Preservation of the Bible. § ii. The Moral Effects 
• of the Bible. § iii. The Agreement of the several parts with each other, 
§ iv. The Spirit of the Writers. § v. The Prophecies of the Bible — 
proving it to be the word of God. 

What is the Bible ? is the first question which suggests 
itself to us, when we are invited to study it. 

The Bible, then, is a collection of books written, as we 
believe, by inspiration of God. But if this be the answer 
to the question, the right use, and even, in a great degree, 
the right understanding of the volume, will depend on the 
disposition in which we read it b . For if the Bible is the 
Word of God, we ought to read it in the same frame of 
mind, and with the same solemn thoughts, as if God were 
speaking to each of us. 

The first point therefore to be made out is the Divine 
authority of the Holy Scriptures. It is not, however, the 
object of this chapter to enter into any detailed proof of 
this question, but only to remind the reader of some of 
those remarkable circumstances by which the Bible is dis- 
tinguished from all other books. Among these, may be 
first noticed what (till the attention had been drawn a little 
to the subject) might not appear so, its Preservation, 

§ i. The Preservation of the Bible, 

1. The Bible contains the oldest boohs in the world; the 
first portions of it, which are the foundation of all the rest, 
having been written 3300 years ago ; that is to say, nearly 
1000 years earlier than any other history which we have. 

Herodotus and Thucydides, the oldest profane historians 
whose writings have reached our times, were contemporary 
with Ezra and Nehemiah, the last of the historians of the 

b Bishop Butler, in writing upon this subject, refers to the follow- 
ing texts (see Analogy, Part ii. chap, iv.) : Dan. xii. 10 ; Isa. xxix. 
13, 14 ; Matt. vi. 23 ; xi. 25 ; xiii. 11, 12 ; John iii. 19 ; v. 44 ; 
1 Cor. ii. 14 ; 2 Cor. iv. 4 ; 2 Tim. iii. 13. 

B 2 



4 THE DIVINE AUTHORITY OF THE BIBLE. [PART I. 



Old Testament. Between them and Moses, the writer of the 
first five books of the Bible, there is an interval of nearly 
1000 years. The Poems of Homer and Hesiod are some- 
what more ancient than the history of Herodotus, but they 
were written nearly 600 years after the time of Moses. 

This fact will appear the more remarkable, if we consi- 
der these two points :• — 

(1.) The Jews, who had the care of these books, were at 
different periods of their history, a very despised and op- 
pressed people. See an account of their treatment from the 
Midianites, Judges vi. 2 — 6 ; from the Philistines, 1 Sam. 
xiii. 20 ; from the Syrians, 2 Kings xiii. 7, &c. : from the 
Egyptians, 2 Chron. xii. 2 — 9 ; and particularly from the 
Assyrians, 2 Kings xvii. 6, and the Chaldeans, 2 Kings 
xxiv. xxv. ; 2 Chron. xxxvi. ; Jer. lii. 

During their seventy years' captivity in Babylon, their 
temple was burnt ; the very ark, in which the original copy 
of the Law had been kept, was destroyed ; all the glory of 
the Jewish worship perished, and their city being laid 
waste, continued in that state for more than a hundred years. 
(Neh. ii. 17.) But, even in this captivity, we have traces 
of the preservation of their Scriptures. (Dan. ix. 2; Neh. 
viii. 1 ; 2 Maccab. ii. 13.) Antiochus Epiphanes, when he 
took Jerusalem, murdered about 40,000 of its inhabitants, 
sold as many more to be slaves, and ordered, that whoever 
was found with the Book of the Law should be put to 
death ; and every copy of it that could be found was burnt. 
(1 Maccab. i. 56, 57.) Yet even in this fiery trial, which 
lasted three years, the Scriptures were preserved. (1 Maccab. 
i. 63 ; ii. 27.) 

(2.) The constant disposition of the Jews to idolatry 
before the Babylonish captivity was calculated, humanly 
speaking, to endanger the safety of the Sacred Volume. 
Jezebel, the wife of a king of Israel, attempted the utter 
destruction of the prophets of the Lord c , and with them, 
as a necessary consequence, of the Sacred Books ; and so 
far, indeed, did these and similar d attempts succeed, that 
in a subsequent period of their history, Josiah, a pious king 
of Judah, and Hilkiah, the high priest, were destitute of 
an authentic copy of the Scriptures, until the latter found 



c 1 Kings xviii. 4. 



* Matt, xxiii. 34. 



CH. I. § L] THE PRESERVATION OF THE BIBLE. 



5 



it in the house of the Lord. See 2 Kings xxii. 8 ; 
2 Chron. xxxiv. 14. 

Under these circumstances, is it not remarkable that 
the Scriptures of the Jews are translated into more than 
a hundred languages, and many millions of copies of them 
are now in circulation ; while, if we except a few works of 
the Egyptians, which no one can yet decipher, not a single 
book of the most flourishing and civilized nations (as the 
Chaldeans, Phoenicians, &c), who lived at the same time 
with them, has reached us ? 

2. The Bible has been preserved unaltered. 

As to that part of the Bible written before the coming of 
our blessed Lord, called the Old Testament, the following 
facts are to be borne in mind : 

(1.) A copy of the five books of Moses, called the 
Pentateuch, was made by the Samaritans, who, after the 
Babylonish captivity (more than 500 years before Christ), 
became the rooted enemies of the Jews, so that any 
agreement between the two copies cannot be considered 
as the work of design. See Ezra iv. 1 — 4 ; John iv. 9 ; 
viii. 48, &c. 

(2.) Nearly 300 years before Christ, a translation of the 
Old Testament into Greek, the language then most gene- 
rally understood, was begun by order of Ptolemy Phil- 
adelphus, king of Egypt, and in subsequent reigns was 
completed and widely circulated. 

(3.) On comparing this Hebrew Samaritan Pentateuch, 
and this Greek translation, called the Septuagint, we find 
them' substantially to agree with each other and with our 
Bible. 

(4.) Such was the impression on the mind of the Jews 
of the Divine origin of their Scriptures, that, according to 
the statements of Philo and Josephus, they would suffer 
any torments, or even endure death itself, rather than 
change a single point or iota of them : and a law was 
enacted by the Jews, which denounced him to be guilty of 
inexpiable sin who should presume to make the slightest 
alteration in their sacred books. They have never dared to 
annex to them any historical narrative since the death of 
their last prophet Malachi. They closed the sacred volume 
with the succession of their prophets. 

(5.) Our Lord declared the Old Testament (as the 
b 3 



6 THE DIVINE AUTHORITY OF THE BIBLE. [PART & 

Jews possessed it in his time) to be the word of God e : 
He adopted f the threefold division of it into the Law, the 
Prophets, and the Psalms, which the Jews adopt to com- 
prehend all the Old Testament as we now have it : and 
though He frequently charged the Jews with making the 
word of God of none effect by their traditions, He never 
accused them of corrupting the text. 

(6.) The books of the Old Testament which we receive 
as canonical, are acknowledged by both Jews and Christians 
to be those which existed in our Saviour's time : and by 
the confession of both parties, they have been handed down 
to us uncorrupted and unchanged. There are now extant 
nearly 1150 manuscripts of the Old Testament in the 
original language — and they have been proved by Dr. 
Kennicott and other learned Hebrew scholars, to agree 
with each other in all essential points. 

As to that part of the Bible written after the coming of 
our Lord, called the New Testament, it is important to 
remember these considerations : 

(1.) It was very widely circulated, so that any alteration 
would have been quickly discovered ; for before the middle 
of the second century, the greater part of the books of 
which it is composed were read in every Christian assembly ; 
and we have the testimony, not only of Christian, but also 
of heathen writers (as Tacitus and Pliny for instance), that 
there were then vast multitudes of Christians throughout 
the world. 

(2.) These writings were held in the highest reverence, 
were received as a Divine rule of faith and conduct — re- 
ceived as such, to the rejection of many others pretending 
to inspiration, (as the gospel of Valentinian, and of Marcion, 
&c.) and even to the exclusion of those written by eminent 
Christians, as the Epistle of Clement, &c. — received as 
Divine by those who were called upon to lay down their 
lives in proof of their belief, and who, therefore, would 
exercise the greatest jealousy over the preservation of those 
writings unaltered. Thus we learn from Tertullian and 
Jerome, that when a presbyter of Asia had published a 
spurious piece under the name of Paul, he was immediately 
convicted, and notice of the forgery was soon conveyed to 



e Mark vii. 13. 



f Luke xxiv. 44. 



CH. I. § i.] THE PRESERVATION OF THE BIBLE. 



7 



Carthage and to the Churches of Africa. — See Jones' Canon 
of Scripture, Part L ch. v. 

(3.) The New Testament is more quoted than any other 
book in the world, by a succession of writers from the 
very time it was written to the present day, and those 
quotations agree with our Scriptures. — Among the earliest 
of these writers may be noticed Clement, Bishop of Rome, 
mentioned by St. Paul g ; Ignatius, appointed by the Apos- 
tles Bishop of Antioch about a. d. 70 ; Polycarp, Bishop 
of Smyrna, who had conversed with many that had seen 
Christ ; Irenseus, Bishop of Lyons in France, who had 
been instructed by Polycarp ; Theophilus, Bishop of An- 
tioch ; Clement of Alexandria; Origen, his disciple ; Au- 
gustin, Bishop of Hippo in Africa; Athenagoras, the 
Athenian philosopher ; and the Epicurean philosopher, 
Celsus, a bitter enemy of Christianity, who lived in the 
second century. The writings of this last-named author 
are preserved to us in those of Origen ; and the particulars 
he mentions of our Lord's life would almost form an 
abridgment of the Evangelists' history as we now have 
it in the Gospels. 

(4.) Very ancient manuscripts of the New Testament 
are extant, which, though made in different and distant 
countries, vary but little from each other. The Alexandrian 
MS. now in the British Museum, and the Vatican MS., 
each containing nearly all both of the Old and New Testa- 
ment in the Greek language, were written probably in the 
4th or 5th century. — Among the ancient Versions of the 
New Testament may be mentioned the Syriac, Egyptian, 
Arabic, Ethiopian, Armenian, Persian, Gothic, Sclavonic, 
Anglo-Saxon, and the Latin- Vulgate. 

(5.) As before the coming of our Lord, the enmity of the 
Jews and the Samaritans was overruled to the preservation 
of the Old Testament unaltered, so since his advent the 
enmity of Jews and Christians, and the divisions of Chris- 
tians amongst themselves, have prevented any corruption 
of the New Testament. For no alteration could have been 
attempted by one, which would not have been quickly 
detected by another party h . 

g Phil. iv. 3. 

h The preceding remarks do not apply to the Apocrypha, which is 
no part of the canon of Scripture. The last council of Trent, held in 

B 4 



8 THE DIVINE AUTHORITY OF THE BIBLE. [PART I. 

" Cities fall," says Bishop Jewell, " kingdoms come to 
nothing, empires fade away as the smoke. Where is Numa, 
Minos, Lycurgus ? where are their books ? what is become 
of their laws?" But that this Book 44 no tyrant," as he 
remarks, " should have been able to consume, no tradition 
to choke, no heretic maliciously to corrupt ; " that it should 
stand unto this day, amid the wreck of all that is human, 
without the alteration of one sentence so as to change the 
doctrine taught therein ; surely, here is a very singular 
providence, claiming our attention in a most remarkable 
manner. See 1 Pet. i. 24, 25 ; Prov. xxi. 30 ; Matt, 
xxiv. 35. 

§ ii. The Moral Effects of the Bible, 

The Bible is an instrument in the hand of God for 
imparting his grace to mankind 1 , and is like other instru- 
ments of his providence, progressive in its effects. But 
if to us, who " see through a glass darkly k ," who 44 are of 
yesterday and know nothing 1 ,'' these effects do not appear 
to the extent which w T e should have supposed, we must 
be cautioned, as Paley remarks, neither to charge the 
religion, which the Bible teaches, with consequences for 
which it is not responsible, nor to look for its influence in 
the wrong place. Before the introduction of Christianity, 
the superiority of the Jews to the heathen world is mainly 
to be attributed to their possessing the oracles of God ; 
and since that period the effects of the Bible on society 
have been still more marked, in mitigating the horrors 
of w r ar, abolishing polygamy, suppressing the impurities 
of religious rites, and the combats of gladiators, which, 

the year 1550, under Pope Pius IV., presumed to call it so ; but it was 
never considered as sacred by the Jews, was never alluded to by our 
Lord or his Apostles, and is not in the catalogue of Sacred Books 
given by the Fathers during the first four centuries : so that, as Bishop 
Burnet says, we have the concurrent sense of the whole Church on 
the matter. The Apocryphal books were read in the Church after 
the fourth century ; but Jerome expressly informs us, " they were 
read for example of life and instruction of manners, but were not 
applied to establish any doctrine," plainly implying they had no Divine 
authority. Our own Church still commands them to be publicly read : 
and, in her 6th Article, quotes the words of Jerome, in order to show 
in what manner they are to be received. 

1 John xvii. 17. k i Cor. xiii. 12. 1 Job viii. 9. 



CH. I. § ii.] THE MORAL EFFECTS OF THE BIBLE. 9 



according to the assertion of Lipsius, sometimes cost 
Europe 20,000 or 30,000 lives in a month. But, as 
Paley further remarks, the influence of the Bible is to be 
sought for, not so much in the councils of princes, in the 
debates or resolutions of popular assemblies, in the conduct 
of governments towards their subjects, or of states and 
sovereigns towards one another, of conquerors at the head 
of their armies, or of parties intriguing for power at home, 
(topics which almost alone occupy the attention, and fill 
the pages of history,) as in the silent course of private and 
domestic life m , and in the yet more private regulation of 
the heart 11 . Here have ever been its great triumphs . 
Nor should it be forgotten, that the fact of the beneficial 
effects of the Bible not being universal, is an additional 
evidence of the truth of its own declarations. See Heb. iv. 
2 ; 2 Thess. iii. 2 ; 2 Cor. iv. 3 ; 2 Pet. iii. 3 ; 2 Tim. iii. 
1—5. 

Thus much, however, may be safely said, that through 
the preaching and reading of its great truths, effects have 
been produced quite peculiar to itself, — that it is " quick 
and powerful, and sharper than any two-edged sword V' 
not only changing men's opinions, but producing a total 
alteration of their character, their principles, their motives, 
and their conduct. In illustration of this, observe the con- 
duct of Josiah and his subjects, as related in 2 Kings xxii. 
11, and 2 Chron. xxxiv. 30 — 33; and contrast what is 
there said of the people, with the description given of them, 
in the preceding reign, by Zephaniah (iii. 1 — 7). 

The effect of a serious study of the Holy Scriptures is 
shown by the case of the Jews, as recorded in the 8th and 
13th chapters of Nehemiah ; and by the case of the Bereans, 
as related in the Acts of the Apostles (xvii. 11, 12). 

St. Paul relates what occurred at Corinth i and Ephesus r , 
and St. Peter what effect was produced in Pontus, Galatia, 
and other places nearly 1800 years ago s . In a most dis- 
solute age, and under the worst government, the primitive 
Christians, once as dissolute as others, attained in every 
virtue to an eminence of which there is no example in the 

m 1 Cor. i. 28, 29. P Heb. iv. 12. 

James ii. 5. 1 1 Cor. vi. 10, 11. 

n Luke xvii. 21. r Eph. iv. 19 ; ii. I. 

° See Paley's Evid. pt. iii. ch. vii. s 1 Pet. iv. 3. 
B 5 



10 THE DIVINE AUTHORITY OF THE BIBLE. [PART I. 

history of mankind. Such indeed was the debasing in- 
fluence of heathenism, that the characters of the most cele- 
brated philosophers were stained with gross crime (see 
Xenophon's Memor. 1. i. c. 2 ; Cicero de Nat. Deor. lib. i. 
§ 28, and various other passages quoted by Macknight on 
Rom. i. *) ; but in those who sincerely embraced Christianity, 
a total alteration of character was produced. 

Justin the Martyr, who was educated a heathen philoso- 
pher, and flourished about the middle of the second century, 
in his celebrated Apology, presented to the Emperor Trajan, 
says, " We, who formerly delighted in adultery, now ob- 
serve the strictest chastity ; we, who used the charms of 
magic, have devoted ourselves to the true God ; and we, 
who valued money and gain above all things, now cast 
what we have in common, and distribute to every man 
according to his necessities." This regard for the poor and 
needy is the more remarkable, because heathen philosophy 
affected to treat them with contempt. Neither a hospital, 
nor an almshouse, nor any similar provision for the poor, 
was known in the pagan and philosophic world. 

Tertullian, born at Carthage in Africa, the first Latin 
writer of the Church whose works have come down to us, 
and who lived about sixty years after Justin, makes the 
same public appeal. Revenge was one of the virtues of 
heathenism ; but of Christians he says, " we now render to 
no man evil for evil." The same writer speaks of vast 
multitudes throughout the whole extent of the Roman 
empire having been the subjects of this great change. 

Origen, born at Alexandria in Egypt, in his reply to 
Celsus, written about a.d. 246, and Lactantius, who was 
appointed preceptor to the Roman emperor Constantine, 
were able to make similar appeals : and in confirmation of 
the justice of such appeals, even the Emperor Julian, 
nephew of Constantine, after he became an apostate from 
the faith, in an epistle to Arsacius, a heathen priest (written 
a. d. 361), held up Christians to the imitation of pagans, on 
account of the sanctity of their lives, and their love not only 
to strangers, but to enemies. And as it was at Corinth, 
Pontus, Galatia, Rome, Carthage, and Alexandria, so now, 
through the influence of the truths taught us in Scripture, 

* See also Grot, de Verit. b. ii. § xviii. 



CH. L § ii.] THE MORAL EFFECTS OF THE BIBLE. 11 

adulterers, thieves, and drunkards, overcome their bad 
habits, becoming chaste, honest, and sober. The head- 
strong become gentle, the proud humble, the covetous 
generous, the cruel merciful. Where hatred, variance, 
emulations, wrath, strife, and envyings prevailed, there are 
love, joy, peace, long-suffering, gentleness, goodness, meek- 
ness, temperance ; and that not only in civilized, but even 
in the most barbarous countries. 

Where St. Paul's church in London, and St. Peter's in 
Westminster, now stand, there, as Bishop Jewell remarks, 
were the temples of Diana and Apollo. 6 6 The darkness 
of those times," he observes, " was such that men slew 
their own children, and offered them up to idols." The 
Irish anciently sacrificed their first-born children to their 
chief idol, Crom-Cruach u . What has produced the great 
moral change which we now see ? a change affecting not 
only England, but all Europe ; for when St. Paul set foot 
at Philippi, all Europe was given to idolatry. How is it 
that there is not now one heathen temple in it, in which 
worship is offered to an idol, though Athens alone had 
hundreds of altars dedicated to idolatry ? So mighty a 
change has been effected by the reception of those truths 
of which the Bible is the depository. See Jer. xxiii. 29 ; 
Rom. i. 16 ; Dan. ii. 34. 

Great, also, has been the support afforded by it under 
the extremity of human suffering : so great, indeed, as 
to enable men in the very agony of death to pray for their 
murderers x . How many death-beds is it at this moment 
cheering with hopes of eternal happiness, which could 
be derived from no other source ? See 2 Tim. i. 8 — 10 ; 
1 Cor. xv. 55 — 57. 

As, therefore, the providence of God is seen in the 
preservation of the Bible, so also his grace is seen in its 
effects, and those effects bear a strong testimony to its 
Divine origin. See Gal. v. 22 ; Eph. vi. 17. 

u A plain situated in the district at present called the county o, 
Leitrim, to which they gave the name of Magh Sleach, or Field of 
Slaughter, was the chief scene of these horrors, which continued to 
he perpetrated till the introduction of Christianity by St. Patrick, in 
the fifth century. This is proved by an ancient MS. quoted by Moore, 
in his History of Ireland. 

x Acts vii. 60. 

B 6 



12 THE DIVINE AUTHORITY OF THE BIBLE. [PART I. 

§ iii. The Agreement of the several parts of the Bible with 
each other. 

But besides the Preservation and Moral Effects of the 
Bible, another very remarkable circumstance may be men- 
tioned, illustrating its Divine authority ; namely, 

The Agreement of the several parts with each other. 

This peculiarity appears very striking, whether we regard 
the writers of the Bible, or what they have written. 

1. The Writers of the Bible. 

(1.) The Bible was not written by one person, but by 
many, of different stations, abilities, and education. 

Moses, who wrote the Pentateuch, was learned in all the 
wisdom of the Egyptians, and brought up as the son of 
Pharaoh's daughter ; David and Solomon were kings ; 
Daniel, a minister of state ; Ezra, a priest and a scribe ; 
Amos, a herdsman y ; Matthew was a tax-gatherer ; Luke, 
a. physician; Paul, a learned Pharisee ; Peter and John, 
fishermen, " unlearned and ignorant men 2 ," i.e. they 
filled no public station, and had not received a liberal edu- 
cation. 

(2.) These persons lived at different times, and therefore 
could not have any intercourse with each other. 

David, the sweet Psalmist of Israel, wrote about 400 
years after Moses ; Isaiah about 250 years after David ; 
Matthew, more than 700 years after Isaiah, and 400 years 
after Malachi, the last of the writers of the Old Testament. 
Between Moses, who wrote the first, and John, who wrote 
the last of the sixty-six books which form our present 
Bible, there was an interval of more than 1500 years. 

Now, in such a Book, or rather a collection of books, so 
written, is not the agreement of the several parts with each 
other remarkable ? 

2. What they have written. 

(1.) This agreement is on subjects the most difficult. 

These writings treat of the attributes, and the purposes 
of God. They unfold to us what is his great design in the 
government of the world, from the beginning to the end of 



y Amos vii. 14. 



z Acts iv. 13. 



CH. I. § iii.] AGREEMENT OF ALL PARTS OF THE BIBLE. 13 

time. In Genesis we see the Church commencing her pil- 
grimage : in the book of St. John's Revelation, we are 
called to contemplate her entering into glory. Gen. iii. 15 ; 
Dan. vii. 14 ; 1 John iii. 8 ; Rev. xi. 15 ; vii. 9, &c. 

They reveal to us that the great intention of God's love 
is to "gather together in one all things in Christ a ," to the 
praise of the glory of his grace. See John xvii. 20. 24. 

They treat of the nature of man b , and of the object of 
his creation c . They hold forth a mirror to the human heart, 
so that every one may see reflected his own motives and 
character. They teach us the nature of true happiness d . 

These subjects being of infinite importance to all, have 
engaged the deepest study of the most profound philo- 
sophers, whose views of them have been vague and various, 
whilst those of the writers of the Bible have been clear and 
consistent 6 . 

(2.) This agreement appears the more remarkable, when 
we consider the different forms under which they have 
treated these subjects. 

One frames laws, as Moses ; another gives an abstract of 
the history of the Jewish nation, as Joshua; another of a 
private family, as that of Ruth ; another writes Psalms, as 
David ; or Proverbs, as Solomon ; Isaiah, Jeremiah, and 
others, give us prophecies ; the four Evangelists, a biogra- 
phy ; Paul and others, letters. 

In comparing the Old and New Testaments we perceive 
a striking contrast as to the forms of religion inculcated by 
Moses and by our blessed Lord. 

The law, as given by Moses, abounded in ceremonies, 
and was adapted only to the peculiar circumstances of one 
nation f . The system of religion which the writers of the 
New Testament have given, contains but few ceremonies 
(and those of a very simple character), and admits of 
universal application s. How wonderful, that two systems, 
at first sight so dissimilar, should be found, on a more 
careful study, to agree with each other in all material 

a Eph. i. 10. c Prov. xvi. 4. 

* Gen. i. 26. 1 Cor. x. 31. 

Rom. iii. 23 ; viii. 7. d Eccles. xii. 13. 

Matt. v. 3, &c. ; xi. 28. 
e See Mosheim's Eccl. Hist. vol. i. on the absurdities and opposi- 
tion to each other, of the Greek and Roman philosophers, 
f Deut. xvi. 16. s Mark xvi. 15. 



14 THE DIVINE AUTHORITY OF THE BIBLE. [PART I* 

points ! They present, throughout, the same views of the 
purposes of God, the only views worthy of Him which have 
ever been given ; they present, throughout, the same views 
of the nature of man, — views which are different from all 
others, but which alone are found to agree with fact ; and 
they present those very views of the nature of true happi- 
ness, which are proved by experience to be true. In short, 
the religious systems of the Old and New Testament, as 
unlike in some of their parts as the scaffolding and the 
building, are found, in those very parts, to have the same 
connexion as the scaffolding has with the building. See 
Gal. iii. 24, 25 ; Heb. vii. 18, 19. 

Whence such agreement in all its parts ? Surely a 
Divine architect must have superintended such a building ! 
Surely the holy men who composed the Bible, " spake as 
they were moved by the Holy Ghost h ;" surely 46 all 
Scripture is given by inspiration of God 1 ." 

§ iv. The Spirit of the Writers of the Bible. 

I. The Bible is distinguished as the Word of God by its 
perfect regard to truth. It inculcates a regard to truth by 
the most awful sanctions, declaring not only that " all liars 
shall have their part in the lake which burneth with fire 
and brimstone k ," but that the Lord will cutoff all flattering 
lips 1 : yet the vice denounced in this latter sentence is 
almost esteemed by the world as a virtue. 

This regard to truth, which the writers of the Bible 
inculcate in others, they practised themselves. 

(1.) Take a general illustration, which runs through 
almost the whole book — namely, the character given of 
the Jewish people. For instance, Moses says of them, 
at the close of his ministry : " Ye have been rebellious 

h 2 Pet. i. 21. 

i 2 Tim. iii. 16. Inspiration has been accurately defined to be 
c< such an immediate and complete discovery by the Holy Spirit to the 
minds of the Sacred Writers, of those things which could not have 
otherwise been known — and such an effectual superintendence as to 
those matters which they might have been informed of by other 
means — as entirely preserved them from error in every particular 
which could in the least affect any of the doctrines or precepts con- 
tained in their books." — Scottfs Essays. 

k Rev. xxi. 8. 1 Psalm xii. 3. 



CH. I. §iv.] THE SPIRIT OF THE WRITERS OF THE BIBLE. 15 

against the Lord from the day that I knew you m ;" and 
again, " For I know that after my death ye will utterly 
corrupt yourselves 11 ," &c. And every subsequent writer 
presents the same view : see Judges ii. 19 ; 1 Sam. xii. 12 ; 
Neh. ix ; Psalm Ixxviii. ; Isaiah i. 

It is not to be supposed that the Jews were so much 
worse than any other nation. As to their knowledge of 
Divine truth, the general purity of their worship, and the 
instances among them of individual piety — as Joseph, 
Moses, Samuel, Daniel, and others — they were very far 
superior to every other people. But contrast their his- 
tory, as given in the Bible, with that of every nation in 
the world : where is a nation so condemned by its own 
historians, so fearfully threatened with punishment ? See 
Levit. xxvi., &c. See also the writings of Jeremiah and 
the other prophets. 

What then is the cause of this difference ? The answer 
is, that Moses and the prophets wrote under the guidance 
of the Holy Spirit. Thus were they taught to estimate 
character justly, as in the light of eternal Truth : and by 
the same guidance, being raised above every prejudice, they 
were enabled to state the truth faithfully. 

(2.) The same uniform regard to truth distinguishes their 
writings when called to speak of themselves, or of those 
whose reputation would reflect credit on themselves. 

The following remark is made by Davison in speaking 
of the prophecies which Moses gave concerning our Lord : 
" How unlike is it to the ordinary course of man's own 
spirit or wisdom, to dwell upon the downfall of his own 
works, just at the moment when they come fresh from his 
hands !" Yet Moses does this very thing : he foretels that 
all his laws would be broken °, and he points to a prophet, 
who was to be greater than himself, and who was to super- 
sede his dispensation, but who was to be of a different 
family, and even of a different tribe. Gen. xlix. 10 ; Deut, 
xviii. 15. 18 ; Acts vii. 37 ; John i. 45. 

He himself informs us, that he was born of a marriage, 
which by his own laws would have been considered inces- 
tuous. Exod. vi. 20. 

Again he records, without any palliation, — 



m Deut. ix. 24. * Deut. xxxi. 29. Deut. xxxi. 29. 



16 THE DIVINE AUTHORITY OF THE BIBLE. [PART I. 



The sins of the Hebrew Patriarchs — Abraham ; Isaac ; 
Jacob. Gen. xii. 11 — 13 ; xx. ; xxvi. 7 ; xxvii. 

The sins of his grandfather, Levi. Gen. xxxiv. 25 ; 
xlix. 5 — 7. 

The sins of his brother, Aaron ; and of his two eldest 
sons. Exod. xxxii. ; Lev. x. 

He relates also his own sin. From himself we learn that 
God was once so much displeased as to seek to kill him p. 
Three times he mentions the sin which excluded him from 
Canaan Q ; and he records his unsuccessful prayer for the 
reversal of the sentence. Deut. iii. 23 — 27. 

In the same spirit the Evangelists notice their own faults, 
and the faults of those whose reputation would reflect credit 
on themselves. Two of them, Matthew and John, were 
Apostles ; and as an illustration of their strict regard to 
truth, observe verses 10 and 26 of Matt, viii., where they 
are represented as showing less faith than a Gentile and 
a national enemy. — See Matt. xv. 16, " Are ye also yet 
without understanding?" and again, Matt. xvi. 7 — 11; 
xviii. 3 ; xx. 20, &c, which last passage records worldly 
ambition in two of the Apostles, and wounded pride in 
the other ten. See also Matt. xxvi. 31. 56 ; John x. 6 ; 
xvi. 32. 

Mark and Luke were not Apostles, but their reputation 
was so intimately connected with that of the Apostles, that 
they would have every inducement to place their character 
in as favourable a light as possible ; yet in connexion with 
this, refer to Mark vi. 52 ; viii. 18 ; ix. 32. 34 ; x. 14 ; 
xiv. 50. 32. 35 — 45. And observe particularly Mark xvi. 
14, where Christ is said to have upbraided them with their 
unbelief and hardness of heart. See also Luke viii. 24, 25 ; 
ix. 40 — 45; xviii. 34. The fact that they "understood 
none of these things," implies that their prejudices had 
obscured from their view the great fundamental doctrine of 
the atonement. See also Luke xxii. 24 ; xxiv. 11. 

What the Evangelists tell us of the low condition, the 
infirmities, the sufferings and death of the great Author and 
Finisher of their faith, is very observable ; particularly that 
they represent Him to have been dejected, to have been 

P Exod. iv. 24. 

<l Numb. xx. 1—12 ; xxvii. 12—14. Deut. xxxii. 51. 



CH. I. § iv.] THE SPIRIT OF THE WRITERS OF THE BIBLE. 17 

exceeding sorrowful in an agony through fear of death r , and 
to 'have expressed himself in those remarkable words, 
" My God, my God, why hast thou forsaken me?" Matt, 
xxvii. 46. See Heb. v. 7. 

That they who in some parts of their narrative represent 
our Lord as the " Word made flesh," " the only begotten 
of the Father s ," exercising, in so many instances, the pre- 
rogatives of God, should in other parts introduce circum- 
stances so humiliating and apparently inconsistent, proves, 
beyond all question, how sacred was their regard to truth. 

So again the writers of the Epistles record without re- 
serve the disorders * of those very Churches which they 
themselves had planted, in whose reputation therefore their 
own was involved, and for whom they had the strongest 
affection 11 . 

For instance, they record, as Lardner remarks, the readi- 
ness of the Churches of Galatia to depart from the purity 
and simplicity of the Gospel ; the scandalous disorders 
among the members of the Church of Corinth in some 
solemn parts of their worship ; the contentions among them 
in behalf of their teachers; the preposterous use of the gift 
of tongues, proceeding from vanity and ostentation ; and 
the unaccountable conceits of others, who depended upon 
an empty faith without works, and a speculative faith with- 
out a suitable holiness of conduct. 

In some of his Epistles, St. Paul mentions his Aposto- 
lical authority having been questioned in these very 
Churches. In his Epistle to Timothy v , he refers to his 
former guilt, when the subject by no means forced him to 
do so. He speaks of it in the strongest terms. See also 
Acts xxvi. 11, which was written by his companion and 
one of his most intimate friends. 

Nor does Peter in his own writings attempt to qualify, 
by any apology, the sin, which it was well known he had 
committed, of denying his Lord. 

Thus we find a confirmation of Lowth's remark, that 
" while we see other writers ambitious of showing their wit 
and eloquence, and telling their story in an eloquent plau- 



r Luke xxii. 42—44. u 2 Cor. ii. 4 ; vi. 11—13 ; xi. 2. 

s John i, 14. v ] Tim.i. 13. 

t 1 Cor. i. 11 ; v. 1 ; viii. 11. 2 Cor. xii. 20. 



18 



THE DIVINE AUTHORITY OF THE BIBLE. [PART I. 



sible style, a simplicity quite peculiar to itself distinguishes 
the Bible, forcing on the mind the conviction that these men 
had no other object than, by a naked manifestation of truth, 
to commend themselves to every man's conscience in the 
sight of God." 

II. The Bible is distinguished as the Word of God by 
the spirit of love which breathes throughout it. 

(1.) The writers display the strongest love to their fellow- 
creatures. For instance, Moses, while recording the crimes 
and consequent misery of the Jewish people w , yet mani- 
fests such intense love to them as to be constantly inter- 
ceding most earnestly in their behalf x . On one occasion he 
for forty days and forty nights continued in intercession for 
this ungrateful people, praying even that he might be blotted 
out of the book of life, rather than that they should be de- 
stroyed y ; though such a destruction would have been the 
just punishment of their sins, and would have made his family 
to grow into a great nation 2 , instead of becoming, as it did, 
altogether undistinguished. See Numb, xxvii. 15 — 23. 

St. Paul, who wrote fourteen of the twenty-one Epistles, 
displays exactly the same spirit. After he had been for 
twenty-five years most bitterly persecuted by his country- 
men, and while they were continuing these persecutions, 
this is the spirit of love in which he writes : "I say the 
truth in Christ, I lie not, my conscience also bearing me 
witness in the Holy Ghost, that I have great heaviness and 
continual sorrow in my heart ; for I could wish that myself 
were accursed from Christ, for my brethren, my kinsmen 
according to the flesh a . And wherever he went, his con- 
duct testified the sincerity of his declaration. Compare 
Acts xiii. 45 ; xiv. 19, and xvii. 5, with xiv. 1, and xvii. 
1, 2. 10, from which it appears that, after the severest ill- 
treatment from the Jews, he took the earliest opportunity of 
overcoming evil with good, by again entering the syna- 
gogues to instruct them. 

Is there not something supernatural in this, especially 
when it is considered what was once the spirit of this man ? 
See Acts ix. 1; xxvi. 11; 1 Tim. i. 13. Who had 
wrought this great change ? 



w Deut. xxxii. &c. 
x Numb. xiv. 11—19. 
y Exod. xxxii. 32. 



z Exod. xxxii. 10. 
a Rom. ix. 1—3. 



CH. I. § iv.] THE SPIRIT OF THE WRITERS OF THE BIBLE. 19 

(2.) They give an exalted view of the love of God. In 
what other book can be found such a display of it as shines 
forth in the single parable of the Prodigal Son b , or in the 
First Epistle of John ? 

What a view of the love of God is given in the history of 
the Lord Jesus Christ ! God manifest in the flesh ! weep- 
ing over apostate Jerusalem, praying for his murderers c , 
dying for his enemies d , yea, and delighting so to do e , that 
He might obtain for them eternal happiness. 

(3.) Love is made by them the sum of maris duty. See 
Deut. vi. 5 ; Matt. xxii. 37 — 40 ; Rom. xiii. 10, where 
love to God is represented as the supreme affection, from 
which, as its source, love to man is to proceed. 

In order that we may form some idea of the extent to 
which love towards our fellow-creatures is required, we 
must remember that the Bible commands us to " overcome 
evil with good f ," " to bless them that curse us s," and " to 
love one another as Christ has loved us V St. John says, 
" We ought to lay down our lives for the brethren 1 ." 

III. Holiness distinguishes the Bible as the word of 
God. 

(1.) Whether it be laws, history, narratives of private 
life, prophecy, proverbs, letters, or controversy, we are 
brought, and in a way which no other book brings us, as 
into the immediate presence of a Being of infinite holiness \ 
before whom the most exalted human characters appear as 
miserable sinners. This appears in the cases of Job 
(xl. 4) ; Isaiah (vi. 5) ; Daniel (ix. 4, &c.) ; and St. Paul 
(1 Tim. i. 15). 

(2) While presenting to us God as clothed with every 
attribute that can exalt Him in our conceptions, the Scrip- 
tures enjoin, as the standard of duty, an imitation of those 
perfections. See Lev. xix. 2 ; Matt. v. 48 ; 2 Pet. i. 4. &c. 

(3.) So directly do they condemn every evil disposi- 
tion of the heart, that they rank unthankfulness to God k , 



b Luke xv. 11. 20.22. 
c Luke xix. 41. 
d Rom. v. 8. 
e Psalin xl. 6. 8. 

Luke ix. 51. 

Heb. xii. 2. 
f Rom. xii. 21. 



g Matt. v. 44. 
h John xv. 12. 
i 1 John iii. 16. 
J Hab. i. 13. 
k 2 Tim. iii. 2. 
Rom. i. 21. 



20 



THE DIVINE AUTHORITY OF THE BIBLE. [PART I. 



and forgetfulness of Him 1 , among the most heinous crimes. 
Thev declare that he who hateth his brother is a murderer m : 
that a proud look 11 , and pride in the heart , are an abomi- 
nation to the Lord ; that covetousness is idolatry P ; and that 
a worldly spirit shows a heart utterly destitute of love to 

Godq. 

On the great day of judgment, shadowed forth in tem- 
poral judgments by the writers of the Old Testament, and 
constantly and clearly alluded to in the New Testament, it 
is declared that God will bring " every secret thing into 
judgment 1 ," that "for every idle w r ord men shall give ac- 
count 8 ," and that so holy is heaven, that " there shall in no 
wise enter into it any thing that defileth," but they only 
"which are written in the Lamb's book of life." Rev. 
xxi. 27. 

The holiness required by the Word of God has been one 
of the chief causes of its rejection. For it condemns those 
sinful lusts and practices which the natural man is most 
unwilling to relinquish. And the eye being evil, the whole 
body is full of darkness. See 2 Thess. ii. II, 12, and 
John vii. 17 ; viii. 47. 

IV. The Bible is distinguished by a supreme regard 
to God's Glory. 

This is a very remarkable feature of the Bible — that, 
throughout, God alone is exalted. 

(1.) Do the writers speak of any transaction in which 
they themselves were concerned? there appears the utmost 
anxiety on their part to lead the reader to reflect on God 
as the sole author of all the good that is done. 

Thus Moses never claims the credit of any of the won- 
ders done by him. God is his great subject. (See Exod. 
xviii. 8 ; Deut. i. 31 ; ii. 33 ; iii. 3 ; iv. 32—38 ; xxxiii. 
26 — 29.) Once indeed he was betrayed into a forgetfulness 
of this great principle, but his record of his own guilt 
affords only a brighter display of his humility, and of his 
zeal for God ! s glory. 



1 Psalm ix. 17. <1 Luke xiv. 1G — 27. 
ra I John iii. 15. Rom. viii. 6, 7- 

n Prov. vi. 17- 1 John ii. 15. 

Prov. xvi. 5. r Eccles. xii. 14. 

F Col. iii. 5. s Matt. xii. 36\ 



CH. I. § iv.] THE SPIRIT OF THE WRITERS OF THE BIBLE. 21 



Observe how the same principle was carried out by- 
Joshua (xxiii. 3); David (1 Chron. xxix. 11. 14); Daniel 
(ii. 20. 23. 30); Ezra (vii, 28); Nehemiah (ii. 12); Peter 
and John (Acts iii. 12 — 16); and Paul (Acts xxi. 19 ; 
1 Cor. iii. 5 ; 2 Cor. iv. 7, and iii. 5). 

(2.) Do they speak of the operations of nature ? it is by 
referring, not to what are called the laws of nature, but 
to the great Author of those laws. Thus, "he sendeth 
the springs into the valleys which run among the hills 1 ." 
So with regard to the rain, He restrains u , He increases v , 
He prescribes the proportion w , and appoints the place 
where it shall fall x . " The Lord sitteth upon the flood 7" 
" The Lord hath his way in the whirlwind and in the 
storm V " He maketh the clouds his chariot, and walketh 
on the wings of the wind a ." Not a sparrow falls to the 
ground without Him b . 

(3.) Do they speak of the revolutions of empires? God 
alone is exalted. 

As clay in the hand of the potter, so are all the kingdoms 
of the earth in God's hands. At what instant He shall 
speak concerning a nation, and concerning a kingdom, to 
pluck up and pull down and destroy it, or to build and 
plant it, so is it according to his will c : Nebuchadnezzar d , 
and Cyrus e , the one in destroying, the other in restoring 
Jerusalem and her temple, are only spoken of as perform- 
ing God's pleasure. 

(4.) The great historical subject of the Old Testament 
is the Jewish people ; and in their history how remarkably 
is God alone exalted ! 

The instruments used for their deliverance from Egypt 
and possession of Canaan seem purposely selected with this 
object. The stretching out of the rod of Moses brought up 
the plagues f , and divided the Red Sea g : the uplifting of 
his arm, in prayer, caused the Amalekites to be defeated h . 

t Psalm civ. 10, &c. b Matt. x. 29. 

u 2 Chron. vii. 13. c Jer. xviii. 7—10. 

v Jer. v. 24. Dan. iv. 35. 

w Joel ii. 23, 24. d Jer. xxv. 9. 

x Ezek. xxxiv. 26. e Isaiah xliv. 28 ; xlv. 5. 

Amos iv. 7 5 8. f Exod. vii. — x. 

7 Psalm xxix. 10. S Exod. xiv. 

z Nahnm i. 3. h Exocl. xvii. 11. 
a Psalm civ. 3. 



22 



THE DIVINE AUTHORITY OF THE BIBLE. [PART I. 



At the approach of the ark borne by priests, the waters of 
Jordan were divided 1 ; at the blowing of the rams' horns, 
the walls of Jericho fell down K Thus God made his own 
strength more conspicuous in the weakness of his instru- 
ments. Observe also the manner in which the deliverances 
were effected under the Judges and Kings. " He that had 
vaunted of his iron chariots," says Bishop Hall, "is slain 
by one nail of ironV The Lord sold Sisera into the hand 
of a woman l ; Shamgar slew six hundred men with an 
ox-goad m . Gideon routed a whole army with only three 
hundred companions, and by the simple stratagem of the 
empty pitchers n . Samson's hair was the seat of his power : 
" The glory of God's omnipotency," as Bishop Hall re- 
marks, " being manifested by the improbability of the 
means which He employed." David's sling and stone de- 
stroyed Goliath p. In answer to prayer, Asa was enabled 
to overcome the mighty host of Zerah q : and Jehoshaphat 
without striking a blow vanquished the Ammonites, &c. r 
Throughout it is made to appear that the prosperity of the 
Jews depended, not on their forming a military spirit (they 
were forbidden the use of cavalry s ), or acquiring commer- 
cial wealth *, or strengthening themselves by powerful alli- 
ances (which indeed were forbidden them u ), but simply on 
their trust in God. When they forsook Him, fenced cities 
availed them nothing, as in the case of Rehoboam (comp. 
2 Chron. xi. 6 — 12, with xii. 4, 5). When they trusted in 
Him, one man could chase a hundred, as in the case of 
Jonathan (1 Sam. xiv. 13 — 16). Contrast also the utter 
failure of Sennacherib's immense army against Hezekiah v , 
with the success of the Syrians against Joash, king of 
Judah w . 

(5.) Throughout the Bible, faith is the great principle 
that accomplishes every thing x . And why ? That all 

i Josh. iii. 15; iv. 10. * 2 Chron. xx. 20—30. 

j Josh. vi. 20. s Deut. xvii. 16. 

k Judges iv. 3. 21. Psalm xx. 7- 



1 Judges iv. 9 ; v. 26. 
m Judges iii. 31. 



t Levit. xxv. 
u Isaiah xxx. 2, 3. 



n Judges vii. 16 — 25. 
Judges xvi. 17 — 20. 
P 1 Sara. xvii. 45. 49. 
q 2 Chron. xiv. 9—15. 



Hosea xiv. 3. 
v 2 Kings xviii. 17 ; xix. 35. 
w 2 Chron. xxiv. 24. 
x Heb. xi. 



CH. I. § i\ r .] THE SPIRIT OF THE WRITERS OF THE BIBLE. 23 

boasting may be excluded y : " that he who glorieth may 
glory in the Lord 2 ." 

(6.) If the writers of the Bible speak of sin, they re- 
present the great evil of it to be, that it dishonours 
God. 

This brought destruction upon the Amalekites a , upon 
Sennacherib b , and Belshazzar. " The God in whose hand 
their breath was, and whose were all their ways, had they 
not glorified c ." Hence was the Gentile world given over 
to a reprobate mind, because when they knew God, they 
glorified Him not as God d . Hence God's controversy with 
the Jews e : and even Moses, the most eminent of prophets f , 
because he had neglected in one instance to sanctify God 
in the eyes of the children of Israel s , was denied his fondest 
earthly desire h . 

Eli's punishment for neglecting to restrain his sons 1 , 
Hezekiah's for displaying his treasures j , and David's 
punishment for his sin with Bathsheba k , illustrate the same 
great truth, that the evil of sin consists in its dishonouring 
God. Hence the death of Nadab and Abihu \ of Uzzah m , 
and of Herod n ; and hence the solemn sanction of the 
Third Commandment. 

The same principle of disregard to God's honour on the 
part of his servants is represented by the writers of the 
Bible as having been the cause of their calamities, as 
having raised up adversaries against Solomon , and as 
having led to the division of Israel and Judah. To this 
cause is attributed the captivity of the Ten Tribes, and 
afterwards of Judah and Benjamin p , as well as their ter- 
rible destruction by the Romans °% " Therefore God hid 
his face from them, because they were children in whom 



y Rom. iii. 27. 

Eph. ii. 8, 9. 
z I Cor. i. 29. 31. 
a Exod. xvii. 16. 
*> 2 Kings xix. 22—37. 
c Dan. v. 23. 
d Rom. i. 21. 28. 
e Heb. iii. 19. 
f Deut. xxxiv. 10. 
S Numb. xx. 12. 
11 Deut. iii. 23—27. 



i 1 Sam. ii. 29, 30. 

j 2 Chron. xxxii. 25. 31. 

k 2 Sam. xii. 9. 

Psalm li. 4. 
* Lev. x. 1—3. 
m 2 Sam.vi.7. 
n Acts xii. 23. 
° 1 Kings xi. 9 — 14. 
P 2 Kings xvii. 14—20. 

2 Chron. xxxvi. 16, 17. 
<1 Luke xix. 42—44. 



24 THE DIVINE AUTHORITY OF THE BIBLE. [PART I. 

was no faith 1 ." " Because of unbelief they were broken 
off 8 ." 

(7.) It is declared that the glory of God ought to be the 
great motive and end of all human actions 1 ; " whether, 
therefore, ye eat or drink, or whatsoever ye do, do all to 
the glory of God u ." Our Lord prays, " Father, glorify thy 
name v ." In the prayer which He has taught us, this is its 
chief subject ; it begins and ends with it. In fact, the great 
object of the creation of the world, and of the incarnation 
of Christ, is declared to be the glory of God, and the display 
of the Divine perfections. See Rev. iv. 11. 

Does not the fact that this book breathes throughout 
such a spirit of truth, love, holiness, and supreme regard to 
God's glory, as plainly to show that " of God, and through 
God, and to God, are all things*," tend strongly to con- 
firm our conviction that it is what it claims to be, the 
w T ord of God ? 

§ v. The Prophecies of the Bible, proving it to be the 
Word of God, 

The most direct proof, however, of the Divine authority 
of the Bible may be drawn from the prophecies which it 
contains. 

" The evidence of prophecy," Bishop Horsley remarks, 
ct lies in these two particulars ; that events have been pre- 
dicted which are not within human foresight ; and that the 
accomplishment of predictions has been brought about which 
much surpass human power and contrivance : the prediction, 
therefore, was not from man's sagacity, nor the event from 
man's will and design. And then, the goodness of the de- 
sign, and the intricacy of the contrivance, complete the 
proof that the whole is of God." 

It is easy to illustrate this by an example. 

Prophecies respecting Nineveh, Babylon, Tyre, and Egypt. 

Suppose, for instance, any one should now declare of 
some well-known city — say, London — that it would be 

r Deut. xxxii. 20. 

Acts iii. 23. 
s Rom. xi. 20. 
* 1 Cor. x. 31. 



u 1 Pet. iv. 11. 
v John xii. 28. 
w Rom. xi. 36'. 



CH. I. § V.] 



PROPHECY. 



25 



taken by a foreign invader. If this came to pass, what 
would be the impression on the minds of those who saw the 
event, and compared it with the account thus previously- 
given ? 

It might be objected that this does not necessarily imply 
more than human foresight. Perhaps some signs of its 
approaching captivity might be discerned in the distant 
horizon : a cloud no bigger than a man's hand, yet suffi- 
ciently indicating the probability of a coming storm. 

Perhaps it was only a bold assertion accidentally ful- 
filled, made and fulfilled because founded on general expe- 
rience. Sooner or later, we know it to be according to 
general experience, that cities and nations should rise and 
fall, flourish and decay ; and why not this city, as well as 
any other in the world ? 

But suppose this account had descended to particulars, 
stating how this city was to be delivered up : 

1. That an overrunning flood would be the means of its 
captivity ; 

2. That at the time its inhabitants would be in a state of 
drunkenness ; 

3. That its palace (which it is ever the great object of 
the conqueror to spare) should be not only taken, but 
dissolved, or molten ; 

4. And that not merely captivity, but desolation, should 
be its portion for ever. 

Suppose, moreover, that the book which contained this 
prediction, had also declared the fate of another neighbour- 
ing city ; descending also to particulars, stating, 

1. The particular nations (nations at the time scarcely 
in existence) which should take this city. 

2. The name (one hundred years before he was born) of 
the person who was to head the invading armies ; 

3. The very time when it should be taken ; 

4. The manner — that it should be taken by surprise, 
during a time of feasting ; not, like the former city, by an 
overrunning flood, but by the drying up of the river ; 

5. That it should be utterly destroyed. 

Suppose, lastly, that these predictions had been uttered 
at a time when this city was mistress of the world, and in 
the height of her glory ; and yet that all the predictions, 
respecting both these cities, had been literally fulfilled. 

c 



26 THE DIVINE AUTHORITY OF THE BIBLE. [PART I. 

Is not such a combination of circumstances beyond human 
foresight ? 

But, again, suppose this same book declared, of some 
other mighty city, that it should fall from its greatness ; 
but that, unlike either of the first two cities, it should not 
be doomed to utter destruction, but merely sink into insig- 
nificance ; so that, while its place might be easily pointed 
out, it yet should be inhabited by only a few fishermen. 

Suppose, also, that the same book, speaking of some 
mighty empire, had foretold, not that it should be destroyed, 
but that it should be degraded from age to age, that it 
should be looked upon as the basest of the kingdoms, 
should never exalt itself any more above the nations, nor 
even have a prince of its own to govern it. If all these 
particular prophecies should be fulfilled, could we doubt 
from whom alone such precise and wonderful foreknowledge 
must proceed ? Should we not at once be convinced that 
the book containing these predictions, and appealing to his- 
torical facts quite independent of itself for their fulfilment, 
was indeed the Booh of God ? 

Such is the Bible ; such the nature of the prophecies 
by which it proves its claim to be the word of God. 

When Nineveh, ancient as Asshur, the son of Shem x , 
was an exceeding great city y , declared by Diodorus Siculus, 
a heathen historian, to be sixty miles round, encompassed 
with walls one hundred feet high, and so broad, that three 
chariots might drive abreast on them, having 1500 towers 
of 200 feet in height placed at intervals on these walls, 
thinking within herself, " I am, and there is none beside 
me z ," even during that period did Nahum, and, one hun- 
dred years after him, Zephaniah, foretel the overthrow of 
this mighty city ; and Diodorus Siculus, utterly ignorant of 
the prediction, wrote an historical account of the destruc- 
tion, confirming all that the prophets had said. See 
Nahum i. 8. 10; and Zeph. ii. 13. 15. 

Of Babylon, older perhaps than Nineveh a , " the glory of 
kingdoms b ," " the golden city c ," u abundant in treasures d ," 
" the praise of the whole earth e ," the great metropolis of 

* Gen. x. 11. b Isaiah xiii. li). 

y Jonah iii. 3. c Isaiah xiv. 4. 

^ Zeph. ii. 15. d Jer. li. 13. 

a Gen. x. 10. e Jer. ii. 41. 



CH. I. § V.] 



PROPHECY. 



27 



the world after the destruction of Nineveh — of Babylon, 
which, according to Herodotus, had one hundred gates of 
solid brass, and walls thirty-five feet high, and so thick that 
six chariots could go abreast on the top of them — the Pro- 
phets foretold the destruction, specifying the various parti- 
culars already referred to ; namely : 

1. The particular nations which should take it* Is. xxi. 2. 
Jer. li. 11. 

2. The commander's name. Is. xliv. 28 ; xlv. 1. 

3. The time. Jer. xxv. 11, 12. 

4. The manner ; — that it should be taken by surprise, 
and by the drying up of the river. Is. xliv. 27. Jer. 1. 
24. 38 ; li. 36. 30. 

5o Its utter destruction. Is. xiii.19; xiv. 22, 23. Jer. 1. 
13. 23. 39, 40. 

Consider the improbability of the fulfilment of these 
prophecies at the time they were delivered. Isaiah pro- 
phesied one hundred years before Jeremiah, and when the 
Persians were scarcely known as a nation ; Jeremiah pro- 
phesied less than sixty years before Babylon was taken, 
and at the time when Nebuchadnezzar, its king, and a 
mighty conqueror, had very greatly enlarged it f . The his- 
torical account confirming these predictions is given by the 
heathen historians Herodotus and Xenophon ; the former 
of whom lived about 250, the latter about 350, years after 
Isaiah. 

The complete fulfilment of these prophecies was gradu- 
ally accomplished through a period of several hundred 
years. After Babylon's first humiliation by the destruction 
of her idol temple, and her capture by Cyrus, efforts were 
made from time to time to restore her to her former gran- 
deur. " Alexander," says Rollin, " the most powerful 
prince that ever reigned, the most obstinate with regard to 
carrying on his projects, a prince, none of whose enter- 
prises had ever miscarried, attempted it, but he failed ; 
failed in this enterprise alone, though it did not seem so 
difficult as the rest." " But," as the same historian further 
remarks, " heaven and earth would sooner have passed 
away than Alexander's design have been executed." It 
had been otherwise declared in prophecy ; " 1 will sweep it 
with the besom of destruction e." We are witnesses to' the 
f Dan. iv. 30. S Isaiah xiv. 23. 

c 2 



28 THE DIVINE AUTHORITY OF THE BIBLE. [PART I* 

truth of these prophecies. Such is the present state of both 
Nineveh and Babylon, that their exact situation cannot be 
ascertained. " Their very ruins," says Newton, "have 
been ruined." Lucian, the heathen writer, who lived in the 
second century, has these remarkable words : " Babylon 
will soon be sought for and not found, as is already the 
case with Nineveh." 

Tyre is now as it is described by Ezekiel h ; though, at 
the time he wrote, it was in the greatest commercial 
grandeur 1 . Tyre, which as early as the days of Joshua is 
mentioned as a strong city \ whose antiquity is described by 
Isaiah as iS of ancient days," " the crowning city," " whose 
merchants," he says, " are princes, whose traffickers are 
the honourable of the earth k ," is now a hovel for fishermen. 
Her pride sealed her doom, and called forth the voice of 
prophecy to proclaim it. Is. xxiii. 9. Ezek. xxvii. 32 ; 
xxviii. 1 — 20. 

Egypt, once the greatest and most fertile, is now " the 
basest of kingdoms," according to Ezekiel's prophecy 1 : it 
has not had, for the last 2000 years, a native Egyptian 
prince to govern it m . It has been successively conquered 
and oppressed by the Babylonians, the Persians, the Mace- 
donians, the Romans, the Saracens, and the Mamalukes. 

The preservation of the Jews, as a separate people. 
But there is a still more wonderful case before our own 
eyes ; that is, the present state of the Jews, as showing 
the fulfilment of the prophecies, which Moses and other 
sacred writers had given concerning them. Not to men- 
tion the various details of their history which had been 
distinctly foretold, their preservation as a separate people 
is in itself a lasting miracle. That a nation should exist, as 
the Jews have done, for 3300 years, able to trace their 
origin from one individual, and without mingling with any 
other nation, is altogether opposed to experience. Our 
own nation is made up of Britons, Romans, Saxons, Nor- 
mans, &c. ; but, though not one thousand years have passed | 
away since these various parts were united, yet they are 
now so blended together, that they can scarcely be dis- 

h Ezek. xxvi. 4, 5. k Isaiah xxiii. 7, 8. 

1 Ezek. xxvii. Isaiah xxiii. 3. 8. 1 Ezek. xxix. 14, 15. 
j Josh. xix. 29. m Ezek. xxx. 13. 



CH. It § v.] 



PROPHECY. 



29 



tinguished. The same remark might be applied to other na- 
tions : the exception, and perhaps the only exception, is to be 
found in the case of the Jewish nation. And yet here there 
seems to have been the least reason to expect it : for consider, 
]« The ancestor of the Jews, Abraham was not a law- 
giver, a philosopher, or a conqueror. He built no city n . 
When he died, he had not a foot of land but the cave in 
which he was to be buried °. It was from his son Isaac 
alone, as the child of promise p , that the Jews were de- 
scended ; and nearly two hundred years after the birth of 
that son, they had increased only to about seventy souls. 
Gen. xxi. 12 ; xlvi. 27. 

2. The state of the Jews, when the prophecies of their 
preservation as a separate people were delivered. Balaam's 
prophecy, uttered by one who wished their destruction, and 
Moses' remarkable prophecy on this subject ^, were written 
w r hen the Jews were wanderers in the wilderness, which 
Moses himself foretold was to be the premature grave of all 
the men among them who entered it, with the exception of 
Caleb and Joshua 1 . They were surrounded by nations 
greater and mightier than themselves, who combined to 
attempt their destruction, but whom they were commanded 
to extirpate. Jeremiah's prediction of their deliverance s 
was given when their utter destruction was threatened by 
their captivity in Babylon, and when ten of their twelve 
tribes had already disappeared. 

3. Their peculiar affliction as a nation. " Wars, battles, 
sieges, fires, famines, pestilences, rebellions, massacres, 
persecutions, captivity, slavery, misery, mark their whole 
history 1 ." At the last destruction of their city by Titus, 
1,100,000 perished, and 97,000 w r ere taken prisoners. In 
the rebellion that followed, 580,000 were destroyed in pub- 
lic combat, besides an innumerable number of persons who, 
in other places, killed themselves or perished through famine, 
banishment, or other miseries. Fifty fortified castles, and 
985 flourishing and populous towns w T ere plundered and 
burnt : and so general was the massacre of the inhabitants, 

a Heb. xi. 9. r Num. xiv. 23—35. 

Acts vii. 5. » Jer. xxx. 10, 11 ; xxxiii. 25 ; 

P Gen. xvii. 19 ; xxi. 12. xlvi. 27, 28. 

q Num. xxiii. 9 ; Deut. iv. 31. t Bishop Newton. 
Levit. xxvi. 44. 

c 3 



30 



THE DIVINE AUTHORITY OF THE BIBLE. [pART I. 



that all Judea was in some measure left desolate, and con- 
verted into a desert. See Hale's Analysis. 

4. Their present state of suffering and dispersion. Ever 
since that event, i. e. for more than 1700 years, their land 
has been " trodden down of the Gentiles u ;" they them- 
selves have been driven from their country, scattered over 
the face of the whole earth without distinction of tribes, 
without a king, without a prince, v , without even the form of 
a civil government, without a temple, with no officiating 
priesthood w , without the means of sacrifice ; for where can 
it be offered x ? Yet they still exist ; unbelievers in Chris- 
tianity, and yet the guardians of those very prophecies which 
prove the unreasonableness of their unbelief; mingled among, 
but distinct from, those around them ; the wonder and scorn 
of the world ; "as a bush on fire, and not consumed." 

And 2000, 3000 years ago, was this pointed out by dif- 
ferent writers of the Bible, each confirming or throwing 
some additional light on what others had declared. See 
Isa. x. 21. Ezek. vi. 8 ; xi. 16. Amos ix. 9. Luke 
xxi. 22. 24. Rom. xi. 25 — 32. Can we then doubt that 
such writers spake as they were moved by the Holy Ghost ? 

The Extirpation of the Edomites. 

This view of the preservation of the Jews is placed in a 
stronger light, by contrasting it with the prophecies respect- 
ing the extirpation of the Edomites. 

The Edomites, like the Jews, were the descendants of 
Isaac. They were the posterity of Esau, as the Jews were 
of his twin-brother Jacob ; and what was there to guide 
the conjectures of men in thus discriminating their future 
history ? 

Humanly speaking, the Edomites were more likely to be 
preserved than the Jews. They rose earlier into power ; 
and they were more warlike. The Jews were scattered by 
frequent captivities ; not so the Edomites. When Jeru- 
salem was taken by the Romans, the Edomites remained 
powerful and nourishing. 

u Luke xxi. 24. v Hosea iii. 2. 

w The family of Aaron are known, and bear the name of Cohen (i. e. 
priest) subjoined either to their proper or family name, but the Jews 
have no officiating priesthood. — R. H. Herschell's Sketch of the Jews. 

x Deut. xii. 14. 2 Chron. vii. 12. 



CH. I. § V.] PROPHECY. 



31 



Traces of many towns and villages are yet to be seen in 
Edom, showing it once to have been thickly inhabited 
Within three days' journey of the Dead Sea, there are up- 
wards of thirty ruined towns ; and in the neighbourhood of 
Mount Seir there are the ruins of a city which display 
great former magnificence. 

But while they boasted in their power, and gloried over 
their brethren, the descendants of Jacob, the following 
prophecies were uttered: " Thy terribleness hath deceived 
thee, and the pride of thine heart, O thou that dwellest in 
the clefts of the rock, that holdest the height of the hill : 
though thou shouldest make thy nest as high as the eagle, 
I will bring thee down from thence, saith the Lord : also 
Edom shall be a desolation 2 : " " there shall not be any 
remaining of the house of Esau a : " and (in the emphatic 
language of prophecy,) " Esau is not." Jer. xlix. 10. 

The Edomites, though they existed as a nation for more 
than 1700 years, and many hundred years after the pro- 
phecies of their destruction were uttered, have nevertheless 
been cut off ; while, as prophecy also foretold, the Jews 
are in every land. 

And in the same book which thus marked the opposite 
fate of the descendants of the twin-brothers Jacob and Esau, 
is also defined the character of those who should be found 
in Edom, after the Edomites had been rooted out. 

1. Mai. i. 4. " They shall call them the border of wick- 
edness :" and such is the fact. Edom is not inhabited ; but 
the Arabs who migrate through it are notorious for robbery 
and murder, and are described by recent travellers as a 
most savage and treacherous race. 

2. Obad. 8. " Shall I not in that day, saith the Lord, 
even destroy the wise men out of Edom, and understanding 
out of the mount of Esau?" The Edomites were distin- 
guished for wisdom. Job was an Edomite, and his book, 
the earliest probably in existence, illustrates both the wealth 
and the wisdom of Edom. Sir Isaac Newton traces the 
origin of letters, astronomy, and navigation to them ; and 
it is probable that the Egyptians learned from them the 
chronology of ancient kingdoms. But the wanderers now 



y See Burckhardt's and Volney's Travels, as quoted by Keith, 
z Jer. xlix. 16. a Obad. 18. 

c 4 



32 



THE DIVINE AUTHORITY OF THE BIBLE. [PART I* 



among the ruined cities of Edom are so sunk in folly, as to 
consider these remains of antiquity to be the work of genii. 
To clear away a little rubbish merely to allow the water to 
flow into an ancient cistern, is described as an undertaking 
far beyond their views. 

But perhaps the most striking of the prophecies concern- 
ing Edom is, that " none shall pass through it for ever and 
ever b ." How but by inspiration from God could it be 
known that this difficulty of access should apply to Edom ? 
For at the time it was declared, Edom w r as a commercial 
nation, possessing marts much frequented, forming, as Keith 
has remarked, the most direct and commodious channel of 
communication between Jerusalem and her dependencies on 
the Red Sea, as well as between Syria and India. Some 
hundreds of years after the prophecy, a Roman road passed 
directly through the country, and at this time it would form 
a shorter route than the ordinary one to India. 

Nevertheless, that which the sacred writers declared two 
thousand years ago is fulfilled. 

" Even the Arabs of the neighbouring regions," as Keith 
further remarks, " whose home is the desert, and whose 
occupation is wandering, are afraid to enter it, or to con- 
duct any within its borders." 

Modern travellers have attempted it under every advan- 
tage, but failed ; finding difficulties which no other country 
presents to a passage through it. 

The following point should also be observed. The same 
prophets, whose predictions of desolation to Judea and 
Idumaea have been so signally fulfilled, have also foretold, 
with regard to Judea, that she shall be restored to fertility c , 
but with regard to Idumaea, that its desolation shall be 
perpetual. In the present day, Judea, though lying w T aste 
and trodden under the foot of the Gentile, still possesses 
the capability of being fertile ; but the whole interior of 
Idumaea is becoming one vast expanse of shifting sand, 
drifted from the borders of the Red Sea, which will make 
it as incapable of fertility as Sodom and Gomorrah, to 
which it is compared by Jeremiah (xlix. 18 d ). 

h Isaiah xxxiv. 10. c Joel iii. 18. 

d For the prophecies referring to Edom or Idumeea, see Isaiah 

xxxiv. 5. 10—17. Also Jer. xlix. 7—22. Ezek. xxv. 13, &c. ; 

xxxv. 1, &c. Joel iii. 19. Obad. ver. 1, 2. 8, 9. 17, 18. Mai. i. 3, 4. 



CH. I. § V.] 



PROPHECY. 



33 



Do not these facts irresistibly prove to us, that He who 
governs the world inspired the Scriptures 1 

The Extent of Prophecy. 

But the prophecies respecting Nineveh, Babylon, Tyre, 
Egypt, and the preservation of the Jews, and the extirpa- 
tion of the Edomites, form but a very small part of the 
prophecies contained in this w onderful book. " In the 
heart of the captivity, in the abyss of the Babylonian 
bondage, Daniel weighed and numbered the kingdoms of 
the earth." (See Davison on Prophecy.) 

The prophecies of the Bible form a sketch, by anticipa- 
tion, of the history of the world ; not of its politics, as 
such ; but of its history as connected with the progress 
of religion. (See Butler's Analogv, Part II. chap. vii. 
p. 360.) 

The prophet Moses foretold the rise of the Roman em- 
pire 800 years before its existence e : and the circum- 
stances under which he mentioned it are very remarkable. 
The Jews w r ere surrounded by many nations, whose lan- 
guages they understood, who were often attempting their 
destruction, and of whom it was foretold that they should 
be the instruments for their correction : but for their final 
dispersion and punishment, it was predicted that a nation 
should come from afar, whose language they did not under- 
stand. And the prediction was literally fulfilled in the 
overthrow of the Jews by the Romans. Human foresight 
could not have thus looked into the distant future. Moses 
was under no temptation to hazard a conjecture, the fulfil- 
ment of which would require such an improbable combina- 
tion of circumstances ; for it was most offensive to those 
to whom it was addressed, and was therefore, upon merely 
human principles, calculated to destroy the authority of 
him who published it. 

The prophet foretold the overthrow of the Persian em- 
pire by Alexander 1 , at the moment it was rising into fame : 
speaking of him as the first king of Graecia g ; particularly 



e Deut. xxviii. 49, 50. S Dan. viii. 21. 

f Dan. xi. 2. 4. 

c 5 



34 



THE DIVINE AUTHORITY OF THE BIBLE. [PART I. 



noticing the rapidity of his conquests, and comparing him 
to the panther or leopard, which is remarkable for the im- 
petuosity with which it seizes its prey h : and we know 
that in the short space of twelve years, Alexander extended 
his conquests to the very banks of the Ganges. They fore- 
told the fourfold division of his empire, and particularly the 
wars and internal commotions of Egypt and Syria, from 
his death to the time of Antiochus Epiphanes. 

The prophets foretold the ravages of the Saracens coming 
from the south, and of the Turks from the north *, entering 
into the most remarkable details respecting the nature and 
extent of their conquests, specifying what countries should 
escape, and what should fall under their power. (See New- 
ton on the Prophecies.) 

Besides the cities and countries already mentioned, the 
prophets accurately described also the subsequent history 
of AmmonJ, Moab k , Philistia 1 , and Lebanon' 11 . 

But we may notice further illustrations of these ancient 
prophecies in the present state of the Africans, and the 
Arabians, of Europe, of Asia, and we may say of America 
also. Take for instance the fulfilment of Noah's prophecy. 

When the earth was re-peopled by the descendants of 
the three sons of Noah, Asia was principally peopled by 
the descendants of Shem ; Africa, by those of Ham ; Europe 
and the northern part of Asia, by those of Japheth. We 
see now, as foretold more than 3000 years ago by Noah, 
Japheth " enlarged," "dwelling also in the tents of Shem 11 ." 
At this moment not a single spot in Europe or America is 
in the possession of any of the nations whom the Scriptures 
represent as the descendants of Shem ; while the extent of 
the British dominions alone, over parts of Asia, includes 
nearly one hundred millions of people. We now see 
slavery yet lingering over the descendants of Ham ; in 
North and South America, and in those of the West India 



h Dan. vii. 6. 1 Ezek. xxv. 

i Dan. xi. 40, 41. Jer. xlvii. 5. 

j Ezek. xxv. 2. 5. 7- 10 ; xxi. 32. Amos i. 

Jer. xlix. 2. Zeph. ii. 

Zeph. ii. 9. Zech. ix. 

k Jer. xlviij. m Isaiah x. 19 ; xxxiii. 9. 

n Gen. ix. 27. 



CH. I. § V.] 



PROPHECY. 



35 



Islands, which are not subject to Great Britain, they are 
still the servants of servants °. 

So also in the case of Ishmael and his descendants the 
Arabians. It was foretold, three thousand years ago, that 
the family of Ishmael should dwell in the presence of their 
enemies ; their hand being against every man, and every 
man's hand against them p. At the present day the Arabians 
descended from Ishmael are the only nations in the world 
who remain unconquered, although Sesostris, Cyrus, Pom- 
pey, Trajan, and the Turks, in the height of their power, 
attempted to conquer them : for 300 years they exercised 
dominion over the most civilized and fertile portions of the 
earth, and yet (in striking contrast with what has happened 
to those who have conquered Rome and other polished na- 
tions) their own habits have not been altered ; in the midst 
of the civilized world, they have continued uncivilized. 
The children of the bondwoman are free ; the children of 
promise, descended from the same ancestor, are conquered 
and outcast. How opposed is this to what, humanly speak- 
ing, was probable, when the prophets wrote these pre- 
dictions ! Whence was such knowledge of the future but 
from God ? How can the book that contains them be any 
thing less than the Book of God ? 

From the beginning of the world, prophecy, as it is found 
in the Bible, has been in a continued course of fulfilment ; 
accumulating its evidences as time advances ; affording to 
those who (like ourselves) have not seen the miracles of 
Moses, Elijah, Elisha, of our Blessed Lord, or of his Apo- 
stles, a standing miracle, a light like the sun, " that shineth 
more and more unto the perfect day." Prov. iv. 18. 



The peculiar value of Prophecy, as an evidence that the 
Bible is the Word of God. 

But, strong as is the evidence to be derived from the 
prophecies of the Bible considered separately (as showing 
a foreknowledge which could come only from God), their 
chief value is in this, that they are all parts of one system. 



Gen. ix. 25—27. 



P Gen. xvi. 10—12 ; xvii, 20. 

c 6 



36 THE DIVINE AUTHORITY OF THE BIBLE. [PART I, 



Nineveh, Babylon, Tyre, Egypt, the Edomites, the Per- 
sians, the Greeks, the Romans, the Jews, &c, became the 
subjects of prophecy, because, and only so far as, their 
history touched upon the subject of the kingdom of Christ. 
In the history of his kingdom on earth, the Bible pre- 
sents two great epochs, — his first and his second coming ; 
and under these two great epochs all prophecy may be 
arranged. 

1. From the prophecies which speak of the first epoch we 
may gather a complete outline of all the chief points of his 
history as recorded in the Gospels. They foretel his Divine 
and human nature q ; his descent from the first woman r ; 
from Abraham 3 ; from Isaac, not Ishmael ; from Jacob, not 
Esau ; from Judah, the fourth son, not Reuben, the first- 
born 1 ; from Jesse u ; from David, the youngest of eight v . 
They mention the time of his coming w ; the place of his 
birth x ; and the circumstances attending it, viz. that He 
should be born of a virgin y, and that a messenger should 
go before Him 2 . They specify moreover his offices, as 
Prophet, Priest, and King a ; the place where his ministry 
should commence 15 ; the confirmation it should receive 
from miracles c : his sufferings and death d ; his resurrec- 
tion 6 ; his ascension f ; and his sending the Holy Spirit g . 

2. The prophecies concerning the second epoch describe 
the various fortunes of his Church from his ascension till 
his second coming, embracing many predictions yet to be 
fulfilled, but the general bearing of which is to encourage 
the most exalted hopes as to the glory awaiting that 
Church. They comprehend therefore the time when the 
Jews shall be converted 11 , and the " kingdoms of this 



<1 Isaiah ix. C. a Psalm ex. 

r Gen. iii. 15. Zech. vi. 13. 

s Gen. xii. 3. Isaiah lxi. 1. 

* Gen. xlix. 10. b Isaiah ix. 1. 

u Isaiah xi. 1. Matt. iv. 14. 

v 1 Sam. xvi. 11. c Isaiah xxxv. 5,6. 

Jer. xxiii. 5. d Psalm xxii. \6. 

w Gen. xlix. 10. Zech. xiii. 7- 

Dan. ix. 24. Isaiah liii. 

Haggai ii. C — 9. e Psalm xvi. 

x Micah v. 2. f Psalm lxviii. 18. 

y Isaiah vii. \4. S Joel ii. 28. 

z Mai. iii. 1. h Rom. xi. 2G. 



CH. I. § V.] 



PROPHECY. 



37 



world" shall " become the kingdoms of our God and of his 
Christ 1 ." See in the 21st and 22nd chapters of the Book 
of Revelation, a most magnificent description of the new 
heavens and the new earth. 

If, then, we consider (as Bishop Hurd suggests) these 
three things in relation to the prophecies of the Bible, — 
1st, The prodigious extent of prophecy, from the Fall of man 
to the consummation of all things ; 2ndly, The dignity of 
the Person who is the chief subject of prophecy — the Seed 
of the woman, and the Son of man, yet above all princi- 
pality and power as the Word and Wisdom of God, the 
Eternal Son of the Father, the brightness of his Glory, 
and the express Image of his Person ; 3rdly, The declared 
purpose for which this Divine Being came into the world, 
viz. to deliver a world from ruin, to abolish sin and death, 
to purify and immortalize human nature ; — we may well 
say, " Tell ye, bring them near," that with such evidence 
can hesitate to receive the Bible as the word of God ; " yea, 
let them take counsel together : Who hath declared this 
from ancient time ? who hath told it from that time ? Have 
not 1 the Lord ?" Isaiah xlv. 21. 

Yet had there been no prophecies in the Bible, would 
not its wonderful preservation, its moral influence in the 
world, the agreement of its several parts with each other, 
the spirit of the writers, their regard to truth, love, holiness, 
and the glory of God — would not these have gone far to- 
wards proving it to be the word of God ? What then must 
be their united force ? And this, and more than this, we 
actually possess. But this great subject is thus glanced at, 
rather to awaken than set at rest inquiry, which, the more 
it is pursued in a right spirit, will the more deeply convince 
us, that, in receiving the Bible as the word of God, we have 
not followed cunningly devised fables ; that we may, as 
it graciously bids us do, build on it our hopes for eternity. 
John v. 24 ; vi. 63 ; x. 28. 

Is then the Bible the word of God ? and can we think 
for a moment who God is, and what is our relation to Him 
as his creatures J, without feeling that we should listen 
with deepest attention, and entire submission of our under- 



i Rev. xi. 15. 



J Acts xvii. 28. Rom. xiv. 12. 



38 PURPOSE FOR WHICH THE BIBLE WAS GIVEN. [PART I. 



standing and heart, to what it teaches ? Let us take warn- 
ing, from St. Paul's admonition to the Hebrews, not to 
" turn away from him that speaketh from heaven k ." Let 
us imitate the example of the Thessalonians, and receive 
the Bible, " not as the word of man, but as it is in truth, 
the word of God 1 ." Like David, let us resolve, " I will 
hear what God the Lord will speak m ." Like Mary, let us 
" ponder these things in our heart 11 ." Like the Bereans, let 
ais " search the Scriptures daily ;" and in a spirit of obe- 
dience, let us say, with Samuel, " Speak, Lord, for thy 
servant heareth p." And especially, as the Bible is dic- 
tated by the Holy Spirit, let it be read with constant 
prayer for the teaching of that Spirit. This direction un- 
attended to renders every other, to all practical purposes, 
useless : this direction patiently followed will open the 
mind to all " saving truth q ." Nor let the reader ever 
forget that the evidence for the Divine authority of the 
Scriptures will only be fully brought home to the minds of 
those who are willing to live up to its practical precepts. 
— "If any man will do," i. e. (according to the Greek 
words) if any man is willing to do, ' ' his will, he shall know 
of the doctrine whether it be of God r ." 



CHAPTER II. 

ON THE PURPOSE FOR WHICH THE BIBLE WAS GIVEN. 

Contents. — § i. State of mankind without the Bible. § ii. God's great 
design in the gift of the Bible. 

The inquiry proposed in this chapter is most important. 
The Bible being the word of God, for what purpose was it 
given ? 

§ i. State of mankind without the Bible. 

Consider, what, as to religious truth, is, and ever has 
been, the state of mankind without the Bible. 

k Heb. xii. 25. P 1 Sam. iii. 10. 

1 1 Thess. ii. 13. q Luke xi. 9. 13. 
m Psalm lxxxv. 8. Psalm cxliii. 10. 

n Luke ii. 19. 51. * John vii. 17. 
Acts xvii. 11. 



CH. II. §i.] STATE OF MANKIND WITHOUT THE BIBLE. 39 

" When Adam died, Methuselah was about 200 years old ; 
when Methuselah died, Shem was nearly 100 ; when Shem 
died, Abraham was about 150 : so that a tradition need 
pass only through two hands from Adam to Abraham : and 
yet, within this period, the tradition of the one true God 
was in a manner extinguished, and the world was generally 
lapsed into polytheism and idolatry." Such is the remark 
of Bishop Newton on the tendency of mankind to corrupt 
religion, if they have no written revelation : and the same 
tendency has been found in all the subsequent history of 
the world. 

On a review of what mankind have ever been, when 
ignorant of that religion which the Bible teaches, we find 
two remarkable facts. 

1st. Their very worship has made them more wicked. 

The heathen deities being infamous for the most enormous 
crimes, their worship consisted frequently in the vilest and 
most shameful rites. What were called the most holy mys- 
teries, both of Ceres and Bacchus, were full of lewdness ; so 
that, as Dr. Robertson remarks, the more any man honoured 
such gods, the worse he was himself ; and the oftener he 
served them, the more wicked he became. See Eph. iv. 
17—19. 1 Pet. iv. 3. 

The dark places of the earth were full of the habitations 
of cruelty s as well as licentiousness : almost all heathen 
nations throughout the world offered human sacrifices,— a 
custom which neither the Greeks nor the Romans, learned 
and refined as they were, ever abolished in the countries 
which they conquered. (Grotius, book ii. § xi.) 

Diodorus Siculus gives an account of two hundred chil- 
dren, of the best families in Carthage, being burnt to death 
as a sacrifice to Saturn (the Moloch of Scripture). From 
the warning given by Moses to the Israelites *, it appears 
that in his time this practice was common among the 
nations of Canaan, a practice which they adopted from the 
Tyrians. At Rome, the murder of infants was regulated 
by the laws of Romulus, and this horrid practice was 
approved both by Plutarch and Seneca. 

2ndly. Civilization (in the absence of true religion) has 
s Psalm lxxiv, 20, t Deut. xii.31. 



40 STATE OF MANKIND WITHOUT THE BIBLE. [PART It 



opposed no check to idolatry ; thus forcibly illustrating the 
remark of the Apostle, that the " world by wisdom knew 
not God." 1 Cor. i. 21. 

The earliest form of idolatry was probably the worship 
of the heavenly bodies ; but in the progress of society, there 
was nothing too vile and foolish to be worshipped as a god, 
by some one or other of the heathen nations. 

The Egyptians, whose learning was proverbial, and who 
were in many respects equal, if not superior to us in arts 
and sciences, (as appears from the ruins yet left of their 
grandeur,) worshipped bulls, crocodiles, cats, apes, frogs, 
beetles, serpents. In an extreme famine they chose to eat 
one another, rather than feed on their imagined deities. The 
most magnificent temples were erected to their god, the 
bull Apis. When he died, the whole nation went into 
mourning. Thus, as Rollin remarks u , to show what man 
is when left to himself, God permitted that very nation, 
which had carried human wisdom to its greatest height, to be 
the theatre in which the most ridiculous and absurd idolatry 
was acted. 

Mitford observes that even Greece v , in its early history, 
had a religion far less degenerate than when it was more 
civilized. It was from polished Egypt that Greece, when 
in an uncivilized state, principally learned the absurdities 
of polytheism. Athens, the most polished city of Greece, 
the most distinguished for arts and learning, was the most 
given to idolatry. iElian calls it the altar of Greece. 
Pausanias, another heathen historian, tells us that it had 
more images than all the rest of Greece. Poets, painters, 
sculptors, whom we still regard as masters, only lent their 
aid, and philosophers their sanction, to the prevailing super- 
stitions, joining with the common people in the impious 
and obscene rites of worship which they practised w . Even 
Socrates, the greatest of the philosophers of antiquity, not 
only (as Paley remarks) " did not destroy the idolatry of 
Athens, or produce the slightest revolution in the manners 
of his country," but evidently, both by precept and ex- 

u Hist, book i. part ii. chap. 2. Y Vol. i. p. 102. 

w See Macknight's note on Rom. i. 21 ; and Augustin, de Civ. Dei, 
ib. 6, cap. 10, who has shown, by a reference to Seneca's own words, 
that this illustrious senator worshipped what he reproved, acted 
what he disliked, and adored what he condemned. 



CH. II. §i.] STATE OF MANKIND WITHOUT THE BIBLE. 41 

ample, taught his disciples, in matters of religion, to govern 
themselves by the custom of the country. 

Plutarch states, in his life of Numa, that that king forbad 
the Romans to represent God under the form of man or 
beast, and that for 160 years their temples were without 
images. Numa was the immediate successor of Romulus, 
the founder of Rome. But in after-ages, in the period of 
her greater refinement, Rome adopted the gods of almost 
every nation whom she had conquered, and opened her 
temples to the grossest superstitions of the most barbarous 
people, while she persecuted none but Jews and Christians, 
who alone possessed the light of truth. " And it is painful 
to think," (remarks Burton*,) " that the first emperor who 
sanctioned the persecution of Christians by law was Trajan, 
and that the first magistrate who put the law in force was 
Pliny ; both of these persons, according to heathen notions 
of morality, being considered amiable, and lovers of justice." 
See also Dr. Robertson on the situation of the world at the 
time of Christ's appearing ; and the proof which Grotius y 
gives of evil spirits being worshipped by the heathen. 

The first chapter of the Epistle to the Romans very ac- 
curately describes what are men's views of God, and what 
is their own character, when they have lost the knowledge 
of true religion. (See particularly verses 23. 29 — 32.) 
That chapter was written nearly 2000 years ago ; yet so 
much is human nature the same in every age, that it pre- 
sents to us a faithful picture of the present state of mankind 
when placed in the same circumstances. (See Magee on 
the Atonement, vol. i. p. 15.) 

It thus appears that where God has not revealed his 
will to mankind, they are ignorant on these two points : 
they are ignorant of God ; and they are ignorant of them- 
selves. 

1. They have no just views of the nature and attributes 
of God. 

" History," as is remarked by Edwards, " gives no in- 
stance of any nation turning from Atheism or idolatry, to 
the knowledge and adoration of the one true God, without 
the assistance of Revelation ; the Africans, the Tartars, and 

x History of the Christian Church, p. 184. 

y On the Truth of the Christian Religion, book iv. § 3. 



42 



god's great design 



[part I. 



the ingenious Chinese, have had time enough, one would 
think, to find out the true and right idea of God ; and yet, 
after 4000 years' improvements, and the full exercise of 
reason, they have at this day got no further in their pro- 
gress towards true religion than to worship stocks, stones, 
and 'devils 2 .' " Bishop Heber's Journal, vol. iii. p. 354, 
gives a most affecting account of the present state of the 
religion of the Hindoos, as the great stimulant to crime. 

All nations that have not been, directly or indirectly, 
taught by the Bible, are idolatrous : and in proportion as 
its circulation has been checked, men have shown a ten- 
dency to return to idolatry, as abundantly appears from the 
history of the Christian Church during the ninth and two 
following centuries, and from the present state of those 
Churches where the circulation of the Scriptures is 
checked. 

After such a view of men's ignorance of God when they 
have been left without the Bible, it is scarcely necessary to 
add : — 

2. That mankind, without the Bible, are also grossly 
ignorant of themselves ; they have no just views of their 
own character and condition. 

Facts every where illustrate the truth, that in proportion 
to men's ignorance of the religion taught in the Bible, they 
" become vain in their imaginations, and their foolish hearts 
are darkened 3 ." Yet, so far from being aware of their 
folly, they " profess themselves wise 5 ;" they are proud, 
and boasters , while without understanding ; and they glory 
in their shame. (See Isaiah xliv. 9 — 20. Acts xvii. 18.) 

§ ii. God's great design in the gift of the Bible. 

Such being, and ever having been, the state of mankind 
wherever they have been ignorant of those truths which the 
Bible records, we may believe that God gave us a w r ritten 
Revelation, in order to teach us the knowledge both of 
Himself, and of our own character and condition ; to show 
us what He is, and what we are. 

But we must go a step further, and ask, What is the 



z 1 Cor. x. 20. 
1 John v. 19. 



a Rom. i. 21. 
b Rom. i. 22. 



CH. ii. § ii.] IN THE GIFT OF THE BIBLE. 



43 



amount of this knowledge of God and of ourselves, which 
we derive from the Holy Scriptures ? 

God gave us the Bible that we might know his holiness, 
and our own unholiness. 

He gave it us also that we might know his mercy, and 
the remedy of sin. 

It is said by Bishop Butler c , that " the world being in a 
state of apostasy and wickedness, and consequently of ruin, 
a Divine Person, the Messiah, took upon Himself the office 
of Mediator, in order to the recovery of the world." 

Now it is from the Holy Scriptures that we learn both 
the necessity for this mediation, and the terms on which it 
was accepted by the Father. Gen. ii. 17; ill. 16 — 19; 
Rom. v. 1—21 ; iiL 21—26. 

In another passage d the same author says, " that Chris- 
tianity contains a revelation of a particular dispensation of 
Providence, carrying on by the Son and Holy Spirit for the 
recovery and salvation of mankind, who are represented in 
Scripture as in a state of ruin." And again, e " the Son and 
Spirit have each his proper office in that great dispensation 
of Providence, the redemption of the world : the one, our 
Mediator ; the other, our Sanctifier." 

These are the great truths revealed to us in the Holy 
Scriptures. 1 John v. 11, 12. Eph. ii. 18. 

In one word, then, the purpose for which God gave us 
the Bible was to "make us wise unto salvation f ." (1.) It 
shows the necessity for salvation ; (2.) It explains the na- 
ture of that salvation; and (3.) It becomes, as the instru- 
ment of the Spirit, " the power of God unto salvation to 
every one that believes." Rom. i. 16. See also John 
xvii. 17. Eph. vi. 17. 1 Pet. i. 23. 

That this is the great purpose of the New Testament, 
may appear too obvious to require illustration ; but that 
this is the general design of the Old Testament also, may 
be shown from its first few pages. 

The historical part of the Old Testament gives neither a 
history of the world, nor a history of the Jews, but such a 
selection from both as Infinite Wisdom saw to be best 



c Analogy, Introd. 

d Analogy, part ii. chap. i. 



e Ibid. 

f 2 Tim. iii. 15. 



44 



god's great design 



[part i; 



adapted to make mankind " wise unto salvation." 2 Tim. 
iii. 15. Rom. xv. 4. 

It begins with an account of God's creating the world, 
and of his forming man in his own image. This account 
w r as published at a time when nearly all mankind, except 
the Jews, were given up to idolatry, and when the Jews 
themselves w T ere in the greatest danger of falling into it g . 
The account of the creation is therefore to be considered, as 
Bishop Butler has remarked, as an assertion on the part of 
the One Great Moral Governor of the world, that it is his 
world ; and that, when it came from his hands, it was very 
good. 

But this account of the Creation, scarcely occupying 
more than one chapter, is evidently introductory to its 
main object, the announcement of man's fall, and the dis- 
covery of the means by which alone he could be restored 
to God's favour. 

In what immediately follows, many hundred years of 
man's history are rapidly passed over, and only so much is 
given as illustrates the awful effects of the fall. Hence 
the account of Cain, and of the rapid progress of wicked- 
ness generally throughout the world ; till, by the deluge, 
God proclaimed to mankind, what Adam's sentence had 
failed to teach, how deeply man had fallen under the dis- 
pleasure of his Maker : in order that, seeing how he rushed 
into sin, and involved himself in destruction, we might 
learn how much he needed a Redeemer to restore him to 
the Divine favour, and a Sanctifier to renew him unto 
holiness. 

In the midst, however, of the darkness of this scene, such 
a selection of facts is made, as, faintly, indeed, but really, 
holds out the prospect of man's recovery. Before the de- 
luge, this is seen in the great promise to Adam h , and in its 
effect on his descendants, Abel, Seth, Enos, Enoch, and 
Noah. They lived by faith in that promise ; they " called 
upon the name of the Lord 1 ;" they " walked with him j ;" 
and through the merits of the Lamb, whose death was pre- 
figured to them by animal sacrifice, they found grace in 

8 Ezek. xx. h Gen. iii. 15. 

Exod. xxxii. 1 Gen. iv. 26. 

Num. xiv. 4 ; xxv. 2. j Gen. v. 24. 



CH. II. § li.] IN THE GIFT OF THE BIBLE. 



45 



his sight k . They did not strive against Him 1 , but, being 
led by the Holy Spirit, they were renewed in heart by 
Him ; and thus they may be considered as the first-fruits 
of redemption. 

We are told of the re-peopling of the world by Noah and 
his sons; and then of the building of the tower of Babel 
(another terrible instance of the perverseness of man). 
After this, the general history of mankind is abandoned, 
and only so far glanced at as it bears on the history of 
a particular person, Abraham, and of particular branches 
of his family, through whom the Saviour was in the fulness 
of time to come ; and even of Abraham and his family, only 
so much is recorded as bears on the one great purpose of 
man's salvation 111 . 

Again : a part of the Old Testament is prophetic, but 
(as has been sufficiently shown at page 36) its prophecies 
tend to the same great purpose, of making us " wise unto 
salvation." 

Again : a part of the Old Testament, as the Book of 
Psalms, is devotional; but then its devotion is adapted to 
the recovery of a fallen being : it is calculated to make 
us "wise unto salvation," by teaching us how, as sinners, 
we may address God with suitable feelings and suitable 
language. In this book the infinitely great and glorious 
God is presented to us as we ought to think of Him when 
we would pray to Him or praise Him ; the joys and sor- 
rows of those sincerely struggling against sin are displayed 
to us ; while at the same time it constantly directs us to 
Christ, and shows us our need of that Divine help which 

k Gen. vi. 8. 1 Gen. vi. 3. 

Eph. i. 4. 
1 Pet. i. 20. 
Rev. xiii. 8. 

Also compare Gen. iv. 4 with 
Heb. xi. 4. 

m For instance, the first notice of the kingdom of Assyria since the 
days of Nirnrod, who erected a kingdom there (Gen. x. 11), is in 
2 Kings xv. 19 : from the time of Moses till the time of Solomon no 
mention is made in the Bible of the kings of Egypt ; and Ishmael 
(though a son of Abraham) and his descendants are very soon un- 
noticed. We thus see an illustration of Boyle's remark, that with 
regard to Scripture its very silences are teaching. 



46 



god's great design 



[part u 



it is the great work of the Holy Spirit to impart. Psalm 
li. 10. 12; cxliii. 10. 

The same general remarks apply to what may be called 
the moral or preceptive parts of the Old Testament, where 
the duties we owe to God and each other are enforced— 
for instance, the Ten Commandments. 

These rules, applied to our conduct, show the necessity 
of redemption by Christ. In the law of God we have a 
reflection of his attributes ; and by a comparison of ourselves 
with that law, we may see our own character 11 : so that the 
Law may thus become our schoolmaster to bring us to 
Christ , and to make us to feel the need of his Spirit. 

As the Psalms are a heavenly guide to our intercourse 
with God, so are the Proverbs to our intercourse with men. 
The book of Job exhibits the afflictions of life; Ecclesiastes 
the vanity of its enjoyments. And the practical effect of 
them all is, to teach us, that, " denying ungodliness and 
worldly lusts, we should live soberly, righteously, and 
godly in this present world, looking for that blessed hope, 
and the glorious appearing of the great God and our Savi- 
our Jesus Christ." Tit. ii. 12, 13. 

Taking then this general view of the purpose of God in 
giving the Bible, we may consider that in its historical, its 
prophetical, its devotional, and its moral parts, God had 
one uniform object: viz. to "make us wise unto salvation, 
through faith which is in Christ Jesus?:" and it is im- 
portant that this view should be deeply impressed upon our 
minds, if we wish either to inform ourselves or to instruct 
others in the knowledge of its truths. It is the key to all 
its treasures. 

To assist in the attainment of this object in reading the 
Holy Scripture, the following advice of Archbishop Seeker 
may here be introduced. 

After urging the necessity of mixing faith with what we 
read, and of applying by prayer to Him who alone can 
give us a saving faith ; after reminding us of the excel- 
lent Collect for the Second Sunday in Advent, which is 
so suitable a prayer for the occasion, he says, " Let the 

n Rom. vii. 7. P 2 Tim. iii. 15. 

o Gal. iii. 24. 
Rom. x. 4 ; viii. 9. 



CH. II. § ii.] IN THE GIFT OF THE BIBLE. 



47 



reader stop on fit occasions, and think, What consolation 
does this passage administer to me ? what acknowledgment 
to Heaven doth this declaration require from me ? what 
fear for myself doth this threatening call for ? what duty 
doth this precept or pattern point out to me ? of what sin 
doth it convince me ? is my character and behaviour suit- 
able to this command or exhortation, this description or 
good example ? or do I see myself here, under another 
name, reproved, condemned, stigmatized ? Have I acquired 
that sense of my own sinfulness and weakness, of God's 
holiness and justice, and of my need of the merits of Christ, 
and the grace of the Divine Spirit, which the whole tenor 
of Scripture inculcates ? or am I still inclined to stand or 
fall by my own righteousness ? " 

The following passage, from Bishop Butler's Analogy, 
refers to the texts of Scripture which chiefly explain Christ's 
office as Mediator between God and man, which is usually 
treated of under the three heads of Prophet, Priest, and 
King. 

66 He is the Light of the world q ," the revealer of the will 
of God in the most eminent sense. He is a propitiatory 
sacrifice r ; the Lamb of God s : and as He voluntarily 
offered Himself up, He is styled our High Priest 1 , being 
described beforehand in the Old Testament under the 
same character of a priest and an expiatory victim 11 . The 
sacred writers also affirm, that He suffered for sins, the 
just for the unjust v : that He gave his life, Himself a 
ransom w : that we are bought, bought with a price x : that 
He redeemed us with his blood; redeemed us from the curse 
of the law, being made a curse for us y : that He is our 
advocate, intercessor, and propitiation 55 : that He was made 



*1 John i. and viii. 12. 
r Rom. iii. 25, and v. 11. 

1 Cor. v. 7. 

Eph. v. 2. 

1 John H. 2. 

Matt. xxvi. 28. 
s John i. 29. 36, and throughout 

the Book of Revelation. 
t Throughout the Epistle to the 

Hebrews. 
u Isaiah liii. 

Dan. ix. 24. Psalm ex. 4. 



v 1 Pet. iii. 18. 
* Matt. xx. 28. 

Mark x. 45. 

1 Tim. ii. 6. 
x 2 Pet. ii. 1. 

Rev. xiv. 4. 

1 Cor. vi. 20. 
y 1 Pet. i. 19. 

Rev. v. 9. 

Gal. iii. 13. 
z Heb. vii. 25. 

1 John ii. 1, 2. 



48 THE NATURE AND ATTRIBUTES OF GOD, [PART Ii 

perfect or consummate, through sufferings : and being thus 
made perfect. He became the author of salvation* : that God 
was in Christ reconciling the world to Himself \ by the death 
of his Son, by the cross ; not imputing their trespasses unto 
them b : and, lastly, that through death He destroyed him that 
had the power of death c . Christ then having thus humbled 
Himself, and become obedient unto death, even the death of 
the cross, God also hath highly exalted Him, and given Him 
a name which is above every name: hath given all things into 
his hands ; hath committed all judgment unto Him, that all 
men should honour the Son even as they honour the Father a . 
For worthy is the Lamb that was slain to receive power and 
riches, and wisdom, and strength, and honour, and glory, and 
blessing. And every creature ivhich is in heaven, and on the 
earth, heard I saying, Blessing, and honour, and glory, and 
power, be unto Him that sitteth upon the throne, and unto the 
Lamb for ever and ever e " — Analogy, Part ii. chap. v. 

In the same connexion Bishop Butler speaks of the 
agency of the Holy Spirit, as the Spirit of Christ, also 
exercising an invisible government over his Church ; for 
the perfecting of the saints, for the edifying his body ; till 
we all come in the unity of the faith, and of the knowledge 
of the Son of God, unto a perfect man, unto the measure of 
the stature of the fulness of Christ. Eph. iv. 12, 13. 
See also 1 Pet. i. 2, which, as Bishop Hurd remarks, con- 
tains the substance of the plan of salvation. 



CHAPTER III. 

ON THE MANNER IN WHICH THE GREAT TRUTHS OF THE 
BIBLE HAVE BEEN REVEALED. 

Contents. — Successive revelations to fallen man, the filling up of an 
outline at first given : illustrated in reference to — § i. The nature and 
attributes of God. § ii. The character and p>rospects of man. § iii. The 
great work of man's redemption. 

"Men are impatient," says Bishop Butler, " and are for 
precipitating things; but God appears deliberate throughout 



a Heb. ii. 10, and v. 0. 
b 2 Cor. v. 19. 

Rom. v. 10. 

Eph. ii. 16. 
c Heb. ii. 14. See also a re- 



markable passage in the book 

of Job xxxiii. 24. 
d Phil. ii. 8, 9. 

John iii. 35, and v. 22, 23. 
e Rev. v. 12, 13. 



CH, III. § i.] IN WHAT MANNER REVEALED. 



49 



his operations, accomplishing his ends by slow, successive 
steps. The change of the seasons — the ripening of the 
fruits of the earth — the very history of a flower — are in- 
stances of this." — So is the Bible. 

The Bible contains the record of God's revelations to man 
from the beginning, and presents to us this, as a distin- 
guishing feature of those revelations, — that they are as the 
filling up of an outline at first given — the expansion of a 
seed containing within itself the elements of the future plant, 
as the acorn does of the oak. Matt. xiii. 31. 

In the preceding chapter, p. 43, it was said that God gave 
us the Bible to teach (1) what He is; and (2) what we are; 
and (3) what is the nature of that dispensation of mercy, 
through the Son and Holy Spirit, by which God can be 
"just, and the justifier of him that believeth in Jesus a ; " 
and by which the sinner, restored to the Divine favour and 
image, may be qualified for the full enjoyment of God for 
ever. See John xvii. 21. 

The object of this chapter is to show the manner in 
which these great truths have been revealed. 

§ i. The manner in which the nature and attributes of God 
have been revealed. 

1. The nature of God. — To us, who know so little even 
of our own nature, the nature of God is an overwhelming 
subject — and needs the deepest humility in the contem- 
plation of it. 

At the very beginning God clearly revealed the unity of 
his nature, but, for 4000 years afterwards, He only indis- 
tinctly made known that in the unity of his nature there 
were three Persons. 

Some intimation of this truth, however, is probably given 
in the very first chapter of the first book of the Bible, where 
it seems to be implied, that there is a plurality of persons in 
the Godhead, " Let Us make man in Our image, after Our 
likeness b ;" again, " Man is become as one of Us c and 
again, ' ' Let Us go down d ." 

a Rom. iii. 26. c Gen. iii. 22. 

b Gen. i. 26, d Gen. xi. 7. 

D 



50 



THE NATURE AND ATTRIBUTES OF GOD, [PART I. 



In other books of Scripture may be traced the same 
intimation. Thus, " Holy, Holy, Holy, is the Lord of 
Hosts e ;" and again, "Who will go for Us f V are pas- 
sages "evidently calculated," as Dr. Smith remarks, "to 
excite a remote conception in the mind of the original 
hearer or reader, of a plurality of some kind in the 
Infinite Essence." See also Is. xlviii. 16, translated by 
Lowth. " Now the Lord Jehovah hath sent Me and his 
Spirit." 

Again, a person is described in the Old Testament under 
various titles, (but particularly that of the Angel of the Lord,) 
to whom the name and attributes of Jehovah are given, yet 
who is distinct from God, and acts, as the term Angel im- 
ports, under a Divine commission. Compare these two 
passages : " The angel of the Lord found her by a fountain 
of water in the wilderness g ." " And she called the name of 
the Lord that spake unto her. 6 Thou God seest me 11 .'" 
Thus Hagar calls Him God ; and Moses, the writer of this 
passage, calls Him LORD 1 ; i.e. Jehovah, 

The later Prophets dwell yet more distinctly on this ; as, 
for instance, " Unto us a child is born, unto us a son is given ; 
and the government shall be upon his shoulder : and his 
name shall be called Wonderful, Counsellor, The Mighty 
God, The everlasting Father, The Prince of Peace k ; " evi- 
dently identifying this mysterious person with the promised 
Messiah. See also Micah v. 2 ; Zech. xiii. 7. 

So also, while we must look to the New Testament for 
the full view of the person and office of the Holy Spirit, yet 
in the Old Testament also He is spoken of in terms which 
imply his personality and office. See Gen. i. 2 ; vi. 3 ; 
2 Sam. xxiii. 2 ; Ps. li. 11, 12 ; cxliii. 10 ; Is. xlviii. 16; 
lxi. 1 ; lxiii. 10 ; Ezek. iii. 24. 27. 

That the germ of the great doctrine of the Trinity is dis- 
coverable in the Old Testament, may be seen in a very re- 
markable manner by comparing the Mosaic form of blessing 1 



e Isaiah vi. 3. 8 Gen. xvi. 7. 

f Isaiah vi. 8. h Gen. xvi. 13. 

* Where Lord is printed in capital letters, it is, in the original, 
Jehovah, or self-existing, independent Being. 

* Isaiah ix. 6. 1 Num. vi. 24— 26, 



CH. III. § if] IN WHAT MANNER REVEALED. 



51 



with that used by St. Paul m , and also with the form of 
words appointed to be used by our blessed Lord in bap- 
tism n . 

II. The attributes of God, in what manner revealed. 

By the attributes of God are here meant his power, wis- 
dom, justice, goodness, &c. In this sense, then, we remark, 
that the outline of these attributes may be traced in the 
first three chapters of Genesis, especially in God's first 
revelation to fallen man, as contained in the third chapter. 
It is essentially the same character as that presented to 
us throughout the Bible. But as we proceed, the cha- 
racter of God opens to our view ; and this is particularly 
the case in the history of the Jews, one object of whose 
selection doubtless was (for God accomplishes many pur- 
poses by one act) the gradual display of his character to 
man °. To them God gave, during a period of nearly 2000 
years, many declarations respecting Himself — many laws, 
promises, threats — many sensible proofs of his government 
of them ; — stating in many instances the reasons of his 
conduct : and these become so many illustrations of God's 
attributes, exhibiting, in a great variety of lights, his power, 
wisdom, holiness, justice, goodness, &c. 

The Bible is peculiarly and inestimably valuable, because 
it contains such an accumulation of facts, selected by God 
Himself, as enables us, in many instances, to trace events 
to their moral causes ; and thus to see the reasons which 
God, as Governor of the world, had for permitting them. 
These facts thus become (to adopt the words of Rollin) 
" so many keys to open to us the path to the secret 
method by which He governs the world and us." In 
the ordinary course of God's providence, we know not (to 
use a Scriptural illustration) whether they on whom the 
tower of Siloam fell, were or were not sinners above all the 
dwellers in Jerusalem ; we are in great danger of tracing the 
event to a wrong cause, and in so doing may be led to act 
as well as think wrongly on the subject, as in the case of 
Micah P ; in that of Saul * ; in that of Abishai r ; in that of 



m 2 Cor. xiii. 14. P Judges xvii. 13. 

n Matt, xxviii. 19. <l 1 Sam. xxiii. 7. 

° Exod. vi. 3 ; xxxiv. 5—7- r 1 Sain. xxvi. 8. 
D 2 



52 



THE NATURE AND ATTRIBUTES OF GOD, [PART I. 



Job s ; and in that of St. Paul *, In the case of Abimelech, 
on the contrary, on whose head a certain woman cast a 
piece of millstone from a tower, and brake his skull, the 
Scriptures themselves tell us, that God thus punished him 
for the wickedness which he had done in slaying his seventy 
brethren u . The moral cause, therefore, of the event being 
given us by God Himself, the event becomes a proof to us 
of God's justice in the punishment of sin, and a warning to 
every sinner, that sooner or later his punishment will come 
upon him. See also the case of Adonibezek, Judges i. 7 ; 
and that of Joab, 1 Kings ii. 32. 

These are instances of God's justice : others are given of 
his long-suffering ; his faithfulness to his promises ; his readi- 
ness to hear prayer, to pardon sin, &c. v ; his exact notice of 
men's motives, as in the case of Lot's wife w , and of Joash x ; 
and his punishment of those He most loves, as in the case 
of Moses smiting the rock y , of David numbering the peo- 
ple z , and Hezekiah showing his treasures a . From these 
facts we are solemnly warned, that " by God our actions 
are weighed b ; " and that He " searcheth all hearts, and 
understandeth all the imaginations of the thoughts ." 
Illustrations are also given of his providence, calculated to 
inspire in those who serve Him the greatest confidence in his 
protection. Of this the history of Joseph is a most striking 
display, showing how God, without appearing in the least 
to disturb the ordinary course of men's actions, causes the 
worst evils to bring about the greatest good : the envy of 
Joseph's brethren, the false accusation of Potiphar's wife ; 
and the consequent imprisonment of Joseph, all contri- 
buting to that advancement by which God enabled him to 
preserve the infant Church from famine. See Gen. 1. 20 ; 
Ps. cv. 17. 

Many similar instances might be mentioned. He sup- 
plies help to his people from quarters whence they would 



s Joo iv. 7. 
* Acts xxviii. 1 — 6. 
u Judges ix. 52 — 56*. 
v Psalm lxxviii. 

2 Chron. xxxiii. 12, 13. 

Jonah ii. 

Luke xxxiii. 42, 4.3. 



w Gen. xix. 26. 

x 2 Kings xiii. 19. 

y Numb. xx. 12. 

z 2 Sam. xxiv. 11. 15. 

a 2 Chron. xxxii. 25. 

b 1 Sam. ii. 3. 

c 1 Chron. xxviii. 9. 



CH. III. § L] IN WHAT MANNER REVEALED. 



53 



least expect it d : He controls what seems most accidental 6 : 
He brings about the most important events by circum- 
stances apparently the most trifling f . He disappoints the 
evil which the wicked intend S; and leads them to do the 
good which they never intended h : He makes them the in- 
struments of each other's punishment and of his predeter- 
mined will. Thus David's establishment on the throne of 
Israel was brought about chiefly by the crimes of his ene- 
mies and their destruction of each other ; as, for instance, 
in the destruction of Ishbosheth by Abner-*, and the subse- 
quent murder of him by Rechab and Baanah k . Thus also 
Jeroboam in making his plot, the young men in giving bad 
advice, and Rehoboam in following it, all acted as their 
own passions and evil designs suggested, and yet accom- 
plished the purpose of God, which He had declared by 
Ahijah. 1 Kings xii. 15. Compare also Acts ii. 23 ; Col. 
ii. 14, 15. 

From facts, thus traced by God Himself to their causes 
through the course of thousands of years, showing as they 
do what is pleasing or displeasing to Him, and how He has 
acted towards others under every variety of circumstance 
in which we can be placed, we may learn how to behave 
towards Him, and what to expect from Him ; for by his 
moral government in things temporal thus explained to us, 
God shows us the great principles upon which our eternal 
interests will be determined. That the history of the Jews 
was miraculous, does not render it less instructive to us in 
this respect ; for miracles do not alter the principles upon 
which God acts ; they only illustrate those principles in a 
more striking manner. The punishment of Uzziah by 
leprosy *, and the deliverance of the three children of Israel 
from the fiery furnace m , and of Daniel from the lions' den 11 , 
were miraculous ; but they are only more striking illustra- 
tions of a principle from which God never departs, and 
which will be fully developed in the day of judgment, that 

d Jer. xxxviii. 7 — 13. 1 Judges ix. 1—6. 34—49. 

Acts xvi. 33. J" 2 Sam. iii. 8. 

e 1 Kings xxii. 34. 38. k 2 Sam. iv. 8. 



f 1 Sam. ix. 3. 15, 16. 



1 2 Chron. xxvi. 19. 
m Dan. iii. 24—27. 
n Dan. vi. 21—23. 



Judges vii. 13 — 15. 
s 2 Sam. xvii. 14. Neh. xiii. 2. 
h Neh. xiii. 2. 



D 3 



54 THE NATURE AND ATTRIBUTES OE GOD, &C. [PART I. 



" them that honour him he will honour, and they that 
despise him shall be lightly esteemed." 1 Sam. ii. 30. 

The foundation of all our knowledge of God, as derived 
from the Bible, is that He is unchangeable ° ; that what 
was pleasing or displeasing to Him in any of his creatures 
—for instance, in Abel or Adam — 6000 years ago, is 
equally so now. Without respect of persons, He judges 
according to every man's work ; and that by a rule which 
never varies p : from this great truth it follows, that the 
method of God's dealing with any rational creature is the 
common concern of all %. But as by a long observation of 
his conduct, of what He says and does, especially if He 
condescend to acquaint us with his motives, we become 
gradually acquainted with the character of a fellow-creature, 
so God, " with whom is no variableness, neither shadow of 
turning 1 ", 5 ' may be said in the Bible to have made Himself 
known to man. In the fulness of time, " when the Word 
was made flesh, and dwelt among us s ," this knowledge of 
God was enlarged, for in the only-begotten Son, " w r ho is 
in the bosom of the Father," we were called to see ' 6 the 
light of the knowledge of the glory of God in the face of 
Jesus Christ." 2 Cor. iv. 6. See also John i. 18 ; xiv. 9. 

Yet, with regard to this glorious manifestation of the 
Divine attributes, it may be truly said, " Lo, these are parts 
of his ways; but how little a portion is heard of himM" 
Even here "we see through a glass darkly V But eter- 
nity is before us; and " increasing in the knowledge of 
God v " will be, through eternity, the delightful employ- 
ment of all those who are now seeking to know Him as 
He is revealed in Christ. Compare John xvii. 3, with 
2 Thess. i. 8 : the awful contrast, which is thus presented, 
suggests a most urgent motive for self-examination and 
prayer. See Ps. xxv. 4. 

° Mai. iii. 6*. Heb. xiii. 8. 

P " The following references will show, that in the description which 
the Scripture gives of God, it lays it down as a prominent feature of 
his character, that He is no respecter of persons ; by which is to be 
understood, that his conduct towards mankind proceeds on principles 
which are in their own nature general and impartially applied. 
Deut. x. 17 ; 2 Chron. xix. 7 ; Rom. ii. 11 ; Gal. ii. 6 ; Eph. vi. 9 ; 
Col. iii. 25 ; 1 Pet. i. 17." 

q 2 Pet. ii. 4. s John i. 14. u 1 Cor. xiii. 12. 

1 Cor. x. 11. t j b xxvi. 14. v Col. i. 10. 

r James i. 17. 



CH. III. § ii.] CHARACTER AND PROSPECTS OF MAN. 55 



§ ii. The character and prospects of man, in what manner 
revealed. 

I. The character of man, in what manner revealed. 

It has been already remarked, that the Holy Scriptures 
present throughout, from Genesis to Revelation, the same 
views of human nature x ; Cain and Abel are, in the essen- 
tial principles of their character, the representatives of the 
two great classes into which all mankind may be divided to 
the end of time y. But we acquire a deeper insight into 
human nature by an accumulation of facts illustrating the 
effects of God's grace and the power of sin upon it. And 
in this manner the Holy Scriptures instruct us. 

1. Particular examples are given of the effects of God's 
grace. 

When it is said that " Enoch walked with God z ," this 
may be considered to contain the principle of all that is 
excellent in character. But in the Bible, facts are accumu- 
lated illustrating this principle ; details are given which 
exhibit the graces imparted to men by the Spirit of God a , 
under every variety of circumstance. The sacred historian 
passes by those which the world calls great events, and 
which are the usual subjects of history. While the mighty 
empires of Babylon and Nineveh 5 , and the progress of the 
arts and sciences in Egypt, are overlooked by him, in- 
cidents in the lives of obscure individuals are recorded. 
Thus more is said about Abraham's servant c , than about 
Nimrod d , the great conqueror who built Babylon and 
Nineveh. Details of the domestic lives of Abraham, Isaac, 
Jacob, Naomi, and Ruth, &c, are presented to us, because 
in these are illustrated the effects of God's grace on the 
human heart under circumstances where we most need the 
illustration of it — as in the relations of parent, child, bro- 
ther, husband and wife, mother-in-law and daughter-in- 
law, master and servant, and in the duties, temptations, 
and afflictions, which arise out of these relations. The 



x Ps. xxxiii. 15. 

Prov. xxvii. 19. 
y 1 John iii. 10—12. 
z Gen. v. 24. 



a Gal. v. 22. 

t> Gen. x. 10, 11. 

c Gen. xxiv. 

d Gen. x. 8—11. 



56 



THE CHARACTER AND PROSPECTS OF MAN, [PART I. 



character of Noah presents a bright example of perseverance 
in well-doing. He appears, as Bishop Horne remarks, 
like the lily among thorns, diffusing its sweetness in the 
desert, — a light burning and shining amid the darkness of 
sin. In the character of Job we are taught patience c ; in 
that of Moses, meekness d ; in that of Caleb, decision e . 
Hannah is a pattern to mothers f ; Samuel s and Josiah h , to 
children ; Joseph, to young men 1 ; Barzillai, to the aged i ; 
Eliezer of Damascus, to servants k ; Daniel, to those under 
authority K Nehemiah and Esther are objects of imitation 
for their patriotism m ; Jonathan, as a friend in his conduct 
towards David, and as a son in his conduct towards Saul : 
he did not forget what was due to his father, even when 
that father was unjustly seeking to destroy David 11 . David's 
conduct to Saul shows us how to overcome evil with good °. 
So that there is gradually presented to us, embodied in the 
example of some one recorded in the Bible, an illustration 
of every duty to which we are called. And this remark 
applies still more strongly to the New Testament, in which 
is presented to us the perfect example of our Lord, and in 
which we are exhorted, by the assistance of Divine grace, 
to attain to all excellence by following the ' blessed steps 
of his most holy life.' 

2. Particular examples are given of the cause and effects 
of sin. 

(1.) The power of sin even in the true servants of God. 
— Observe the want of confidence in God displayed by the 
father of the faithful p ; the impatience of the most patient <*■ ; 
the irritability of the meekest 1 ; the grievous fall of him 
who had shown such early, long-tried, and eminent devo- 
tion, and who was so distinguished a type of the great 
Messiah s ; and, lastly, the idolatry of the wisest of men K 

(2.) The various forms of sin in the wicked. — Thus we 

c Job i. & ii. m N e h. i. 4 ; v. 14. 

d Numb. xii. 3. Esth. iv. 16. 

e Numb. xiv. 24. n 1 Sam. xviii. ; xix. 4 — 6. 

f 1 Sam. i. 27, 28. ° 1 Sam. xxiv. j ; xxvi. 9. 

S 1 Sam. iii. ' P Gen. xii. 11—13. 

h 2 Cliron. xxxiv. 9. <1 Job iii. 3, &c. 

i Gen. xxxix. 9. r Numb. xx. 10— ] 2. 

J 2 Sam. xix. 34, 35. s 2 Sam. xi. 

k Gen. xxiv. * 1 Kings xi. 4 — 8. 

1 Dan. vi. 



CH. III. § H.] IN WHAT MANNER REVEALED. 



57 



find envy in Joseph's brethren u ; hatred in Esau v ; malice 
in Saul w ; slander in Doeg x and Ziba y ; contempt for God's 
ministers in Korah z ; sedition and rebellion in the dema- 
gogue Absalom a , who " preached political freedom in the 
chains of moral bondage ;" ambition in Abimelech b ; revenge 
in Athaliah c ; covetousness in Achan d and Gehazi e ; pride 
in Nebuchadnezzar f : neglect of warnings in his grandson 
Belshazzar s ; daring impiety in Pharaoh and Hiel h , who, 
like Ahaz \ trespassed yet more in their affliction. Adonijah 
is represented as a spoiled child, harassing his father when he 
most needed his comfort K Ahasuerus is capricious k ; Zede- 
kiah indecisive 1 , consulting Jeremiah, but wanting resolu- 
tion to follow his directions ; Rehoboam is headstrong m ; 
Ahithophel worldly wise n ; Johanan hypocritical ; San- 
ball at and Tobiah are scoffers p ; Joab appears as a brave 
soldier, and in many instances a faithful servant — in the 
taking of Rabbah, preferring David's glory to his own s ; 
not deserting him when almost all others did to join Absa- 
lom ; fearlessly expostulating with David against the sin of 
numbering the people r ; yet a " doer of evil ;" co-operating 
with David in the murder of Uriah ; assassinating Abner s 
and Amasa 1 through jealousy of their merit and power ; and 
in direct opposition to the appointment of God u siding with 
Adonijah against Solomon v . Jehoram, king of Israel, is 
found cleaving to the sin of Jeroboam, though he put away 
the image of Baal w , and neglecting the advice of Elisha, 
though he was curious to hear of his miracles x . While, in 
another age of the Church, Herod feared the Baptist, and 



u Gen. xxxvii. 11. 

v Gen. xxvii. 41. 

w 1 Sam. xviii. 28, 29. 

x 1 Sam. xxii. 9. 

y 2 Sam. xvi. 1, &c. 

z Numb. xvi. 3. 

a 2 Sam. xv. 3. 10. 

b Judg. ix. 1—5. 

c 2 Kings xi. 1—3. 

d Josh. vii. 1. 21 ; vi. 19. 

e 2 Kings v. 20. 

f Dan. iv. 30. 

S Dan. v. 22. 

h 1 Kings xvi. 34. 

* 2 Chron. xxviii. 22. 



J 1 Kings i. 5. 

k Esther iii. 12 ; viii. 9. 

1 Jer. xxxviii. 19, 20. 

m 1 Kings xii. 

n 2 Sam. xvii. 

o Jer. xlii. 3. 20. 

P Neh. iv. 1—3. 

<1 2 Sam. xii. 28. 

* 2 Sam. xxiv. 3. 

s 2 Sam. iii. 27. 39. 

t 2 Sam. xx. 10. 

u 1 Chron. xxviii. 5. 

v 1 Kings i. 19. 

w 2 Kings iii. 1—3. 

x 2 Kings viii. 4. 



58 



THE CHARACTER AND PROSPECTS OF MAN, [PART I. 



heard him gladly, although he refused to put away his 
brother's wife. Mark vi. 16—20. 

(3.) The progress of sin ; as in Saul and Amaziah. 
■ Contrast Saul's humility y, his command of temper 2 , and 
his spirit of forgiveness a , with his wounded pride b , his vio- 
lence of temper c , and his spirit of murder against David d , 
Jonathan e , and the priests f . Observe how deep, at one 
time, were his convictions, and yet he perished at last in 
his iniquity s ; and with regard to Amaziah, see 2 Chron. 
xxv. 2. 9, 10. 14 — 27. From these examples w r e may learn, 
as Gisborne remarks, that no former acts of righteousness, 
no former sacrifices of self-interest, for conscience' sake, 
will avail us as an excuse for indulging afterwards in sin. 

(4.) The vain excuses made for the commission of sin ; 
particularly by laying the blame on others, as in the case 
of Adam and Eve h , Aaron \ Ahab \ and Jehoram k . 

(5.) The self-deceit which accompanies sin ; as in David 1 
and Balaam m . David showed a quick susceptibility to the 
injustice of others, while unconscious of his own far greater 
injustice : and Balaam expressed this pious wish, "Let me 
die the death of the righteous, and let my last end be like 
his n ," at the very moment when he was running greedily 
after " the wages of unrighteousness ;" thus showing that 
men can think on the most solemn subjects without any 
change of life, and, as Bishop Butler remarks, that passive 
impressions (that is, impressions not followed up by action,) 
serve only to harden the heart. — Analogy, Part I. chap. v. 

(6.) The prejudices which oppose the reception of truth ; 
as in the conduct of Naaman towards Elisha p, of the scribes 
and Pharisees towards our Lord q , of the Jews towards 
the Apostles 1 , and of the Athenians 5 and Ephesians 1 
towards Paul. 

y 1 Sam. ix. 21 ; x. 16 ; xi. 5. * Exod. xxxii. 22, 23. 

z 1 Sam. x. 27. J 1 Kings xviii. 17- 

a 1 Sam. xi. 13. k 2 Kings vi. 33. 

b 1 Sam. xviii. 8. 1 2 Sam. xii. 5 — 7. 

c 1 Sam. xx. 30. m Numb. xxii. xxiv. 

d 1 Sam. xix. 1—15. n Numb, xxiii. 10. 

e 1 Sam. xx. 33. 2 Pet. ii. 15. See Jude 11. 

f 1 Sam. xxii. 18. P 2 Kings v. 11, 12. 

S 1 Sam. xxiv. 16, 17 ; xxvi. <1 John ix. ; xii. 10, 11, Src. 
21 ; xxxi. 4. r Acts iv. 16, 17 ; xiii. 45 ; xv. 

1 Chron. x. 13. s Acts xvii. 18. 

h Gen. iii. 12, 13. t Acts xix. 28. 



CH. III. § ii.] IN WHAT MANNER REVEALED. 



59 



(7.) The force of habit : as in Ahab, who humbled 
himself at the preaching of Elijah 11 , and yet returned to 
idolatry v ; and in Felix, who trembled at the preaching of 
St. Paul, and yet did not give up his evil practices. Acts 
xxiv. 25, 26. 

(8.) The corrupt motives of right conduct : as in Jehu 
destroying the prophets of Baal. 2 Kings x. See Hos. i. 4. 

(9.) The manner in which circumstances develop the 
human character, and show how little men are acquainted 
with themselves ; as in Hazael, when raised to a throne w ; 
and in Joash, king of Judah, after the death of his uncle, 
Jehoiada*. 

(10.) The evil of ungodly connexions : as in the case of 
Esau's marrying with those who were under the curse of 
God y ; and in that of Solomon, whom " outlandish women " 
caused to sin z , Jehoshaphat's connexion with Ahab by 
the marriage of his son with Athaliah nearly led to the 
destruction of his whole family a ; and if Ahab had not 
had Jezebel for his wife, he might never have been guilty 
of the murder of Naboth b . 

(11.) The danger of worldly prosperity. That which 
should call forth gratitude, and increased devotedness to 
God, produces forgetfulness of Him, as in the cases of 
Rehoboam c , Uzziah d , and Hezekiah e . 

3. General views are given of human nature. 

(1.) Thus immediately before the Deluge, it is said, 
" that every imagination of the thoughts of man's heart was 
only evil continually f ; " and again, immediately after that 
event, that " the imagination of man's heart is evil from 
his youth s ." In Job, written probably about 800 years 
after the Deluge, it is said that man " is filthy and abomi- 
nable 11 ." David, 500 years after this 1 , Jeremiah, 500 
years after David J, Paul, 500 years after Jeremiah k , give 
the same view. 

u 1 Kings xxi. 27. c 2 Chron. xii. 1. 



v 1 Kings xxii. 6. 
w 2 Kings viii. 12, 13. 
x 2 Chron. xxiv. 2. 17, 18. 
y Gen. xxvi. 34. 
z 1 Kings xi. 1 — 8. 



d 2 Chron. xxvi. 16. 
e 2 Chron. xxxii. 25. 



Neh. xiii. 26. 
a 2 Kings viii. 18— 26 ; xi. 1. 
b 1 Kings xxi. 7. 25. 



f Gen. vi. 5. 
S Gen. viii. 21, 
h Job xv. 16. 
i Ps. xiv. 2. 
j Jer. xvii. 9. 



k Rom. iii. 10— 18. 



D 6 



60 THE CHARACTER AND PROSPECTS OF MAN, [PART I. 

(2.) And these general views are illustrated in the Bible 
on a great scale in the history of the Jews. For many hun- 
dreds of years they were made the objects of God's pecu- 
liar care ; they were miraculously governed — instructed by 
inspired teachers — entrusted with the oracles of God — 
enriched in every way by the most extraordinary privi- 
leges 1 ; yet, generation after generation, they abused those 
privileges ; they rebelled against God, and slew his pro- 
phets ; at length they denied the Holy One and the Just, 
desiring a murderer to be granted to them ; they killed the 
Prince of Life ; and after his resurrection, " counted the 
blood of the covenant an unholy thing, and did despite unto 
the Spirit of grace." Heb. x. 29. 

Thus to us who have the whole record of God's will, 
"with what accumulated proof is our natural depravity con- 
firmed ! 

II. The prospects of man, in what manner revealed. 
1. The prospects of the righteous, in what manner 
revealed. 

The first man that died, died for religion m ; thus intimat- 
ing that the reward of righteousness was not in this world ; 
as Bishop Hall remarks, 6 ( Death was denounced to man 
as a curse, yet behold it first lights upon a saint ; how 
soon was it altered by the mercy of that just hand which 
inflicted it ! If death had been evil and life good, Cain had 
been slain and Abel had survived. Now that it begins with 
him that God loves, O death, where is thy sting ?" Enoch's 
translation, scarcely 50 years after the death of Adam, was 
an intimation of a life to come n . Under the Old Testa- 
ment dispensation, the patriarchs looked for a better, even 
a heavenly country , and "confessed that they were 
strangers and pilgrims on the earth." That the dead are 
raised, Moses showed at the bush p. Six hundred years 
after Moses, and more than 2000 years after the trans- 
lation of Enoch, the Church was again cheered, in 
the translation of Elijah, by a glimpse of the same glo- 
rious hope ; and the Prophets spoke of it w T ith more 

1 Deut. iv. 33. Gen. xlix. 18. 

Isaiah v. 1 — 7» J°b x i x - 25. 

m Gen. iv. 8. Heb. xi. 10. 13. 16. 

1 John iii. 12. P Luke xx. 37, 38. 
n Heb. xi. 



CH. III. § iii.] IN WHAT MANNER REVEALED. 



61 



distinctness It was however by the Gospel that life and 
immortality were brought to light r ; till then, eye had not 
seen, nor ear heard, neither had it entered into the heart of 
man to conceive the things which God had prepared for 
them that love Him, and which He then " revealed by the 
Spirit 8 ." 

2. The prospects of the wicked, in what manner revealed. 
As to the punishment awaiting the wicked in a future 
state, while traces of it are discernible from the beginning \ 
yet it is to the Gospel, to the declarations of our Blessed 
Lord u , and his Apostles v , that we must turn for the full 
disclosure of that indignation and wrath, tribulation and 
anguish, which shall be the eternal portion of the finally 
impenitent w : and it is indeed an awful fact, that the most 
fearful denunciations of wrath to come are from the lips of 
the Saviour. See Luke xvi. 23 ; xx. 18. 

§ iii. The great work of man's redemption, in what manner 
revealed. 

Together with the illustrations of God's holiness and 
man's depravity, which show man's need of redemption, 
the Bible gradually unfolds the nature of that redemption. 
When this illustration was complete, that redemption came 
— 4000 years after the fall : yet to Him whose understand- 
ing is infinite, to God, the only wise, this was " the fulness 
of time." Gal. iv. 4. 

To understand how the dispensation of man's redemption 
was given gradually, the following view 7 may be taken of 
the Old and New Testament. 

I. The books of the Old Testament record the prepara- 
tion made for the coming of our Lord Jesus Christ as our 
Saviour. 

II. The books of the New Testament present to us our 

q Ps. xvii. 15. Jude 14, 15. 

Hos. xiii. 14. u Matt. xiii. 41 ; xxv. 41—46. 

Dan. xii. 1—3. Mark ix. 44. 

r 2 Tim. i. 10. v Rom. ii. 8, 9. 

1 Cor. xv. 2 Thess. i. 8. 

Phil. iii. 21. Heb. x. 29. 

s 1 Cor. ii. 9, 10. 2 Pet. iii. 7, &c. 

t Job xxi. 30. Rev. vi. 17 ; xiv. 11. 

Ps. ix. 17. w Rom.i. 18. 

Dan. xii. 2. 



62 THE GREAT WORK OF MAN'S REDEMPTION, [PART I. 

Blessed Lord in our nature ; actually come ; purchasing 
that salvation : through the Holy Spirit unfolding its whole 
plan ; illustrating its effects on mankind when thus un- 
folded ; and, by prophecy, continuing the history of those 
effects to the consummation of all things. 

I. The books of the Old Testament record the prepara- 
tion made for the coming of our Lord Jesus Christ as our 
Saviour. — The manner in which it pleased God to make 
this preparation for the coming of our Lord was chiefly by 
type and prophecy, 

A type has been defined to be an action or occurrence, 
in which one event, person, or circumstance, is intended to 
represent another, similar to it in certain respects, but of 
more importance, and generally future. The Scriptures 
describe a type as " a shadow of good things to come V 
Shadows are not exact resemblances, but give only a dark 
outline ; yet with sufficient distinctness to convey some 
general idea of the body, especially when afterwards we 
have the body with which to compare them. One distinc- 
tion between a prophecy and a type is, that a prophecy is a 
prediction by something said — a type, usually by something 
done, and presented to our sight. 

The first revelation to fallen man contained, as has been 
already hinted, a prophetic declaration of mercy, which was 
an outline of the whole plan ; or it may be compared to a 
seed, which contains within itself the elements of the future 
plant. 

The first recorded act of acceptable worship after the fall 
was connected with a type ; expressing by an action what 
the first prophecy had declared by words. 

The first prophecy, that " the seed of the woman should 
bruise the serpent's headV intimated that the Messiah 
should triumph, though not without suffering to Himself. 
Abel's sacrifice of a lamb seems to have shadowed forth 
that which was the great purpose of the Messiah's coming 
— the putting away sin by the sacrifice of Himself — the 
substitution of an innocent for a guilty being. We can 
scarcely suppose that the act of approaching God by slay- 
ing an innocent animal could have been suggested to any 
pious mind, as in itself an acceptable mode of worship ; 



* Heb. x. 1. Col. tL 17. 



y Gen. iii. 15. 



CH. III. § iii.] IN WHAT MANNER REVEALED. 63 

but it is immediately seen how, as a Divine appointment in 
reference to the Messiah, it was suited to impress on sinful 
man that the wages of sin was death — that more than re- 
pentance was necessary to forgiveness — that " without 
shedding of blood is no remission 2 :" while, from the im- 
possibility of the blood of a lamb taking away sin, such a 
mode of sacrifice was calculated to direct the offerer to look 
forward to the sacrifice of that Lamb whose merits alone 
could give value to such an offering. And we know from 
Heb. xi. 4, that " by faith Abel offered unto God a more 
excellent sacrifice than Cain, by which he obtained witness 
that he was righteous, God testifying of his gifts." Re- 
ferring the reader to Archbishop Magee on the Atonement, 
for a fuller notice of this subject, we may remark in his 
words, that " Sacrifice appears to have been ordained as a 
standing memorial of the death introduced by sin, and of 
that death which was to be suffered by the Redeemer." 
(Vol. i. page 55.) 

But while the first prophecy and the first type may be 
said to have contained the elements of revealed religion 
(connecting, as Archbishop Magee suggests, in one view 
the two great cardinal events in the history of man, the fall 
and the recovery of his nature), the great truths hid under 
these mysteries were gradually brought more and more to 
light by other prophecies and other types. 

From Gen. iii. to Exod. xx., containing the history of 
the world from the time of Adam to that of Moses — a 
period of about 2500 years — we find but few prophecies 
and types. During this period the people of God were 
under what is called the Patriarchal Dispensation. 

By the word Patriarch is meant the head of a family, 
who, in those early ages, was the supreme governor of it, 
both in civil and religious matters. Such were Adam, 
Seth, Enos, Enoch, Noah, before the Flood; Job, Mel- 
chizedek, Abraham, Isaac, Jacob, and his twelve sons, after 
the flood. 

By the word Dispensation is here meant some particular 
way in which God deals with his creatures. 

The expression therefore of the Patriarchal Dispensation 
signifies, that during this period God carried on the pre- 



z Heb. ix. 22. 



64 



THE GREAT WORK OF MAN'S REDEMPTION, [PART I. 



paration for the coming of the Messiah as the Saviour of 
the world by means of these individuals, who, in the midst 
of a wicked world, constituted his Church. These became 
the guardians of prophecy : and their history, as well as 
worship, was in some respects typical ; as may be shown in 
the cases of Enoch a , Noah b , Melchizedek c , and Job d , but 
more particularly in those of Abraham, Isaac, Jacob, Judah, 
and Joseph e . It is observable, that in the Patriarchal dis- 
pensation may be traced the dawn of the Mosaic. This 
appears in reference to that great rite of sacrifice which was 
the distinguishing characteristic of both. In the solemn 
covenant which God made with Abraham, every animal is 
mentioned, which is commanded or allowed to be sacrificed 
under the Mosaic law f . And even in the time of Noah a 
distinction was made of clean and unclean animals in refer- 
ence to sacrifice s ; while the intention of sacrifice, as a 
means of turning away God's anger, is evidently implied in 
God's command to Job respecting his friends h , and in the 
domestic practice of Job himself 1 . 

But in the covenant made through Moses with the Jewish 
people, about 1500 years before the coming of our Blessed 
Lord — called the Mosaic Dispensation — the intention of 
animal sacrifice was more distinctly explained, many other 
types were instituted — typical persons, places, and things. 
See Lev. i. 4 ; vi. 2 — 7; xvi. 21 ; xvii. 11. The Jewish 
people were formed into a typical nation, both by their 
religious institutions and their history. See 1 Cor. x. ; 
and the whole Epistle to the Hebrews. Prophecies, also, 
were increased both in number and clearness ; among the 
most remarkable w r ere those of Balaam and Moses. See 
Numb. xxiv. 17, and compare Deut. xviii. 15, with Acts 
iii. 22, 23. 

Between the times of Samuel and Malachi^, a period of 
about 600 years, a succession of prophets were sent, who 
gradually unfolded, with more distinctness than Moses had 
done, the person and office of the Messiah, and the great 

a Jude 14. f Gen. xv. 9. 

b 1 Pet. iii. 21. Gen. viii. 20. 8 Gen. viii. 20. 

c Heb. v. vii. h Job xlii. 7, 8. 

d Job xix. 25. * Jobi. 5. 

e Gen. xii. 3, &c. ; xxvi. 4 ; 3 Acts iii. 24. 
xlix. 10, &c. 



CH. III. § iii.] IN WHAT MANNER REVEALED. 65 

doctrines of the Gospel. They " searched what, or what 
manner of time, the Spirit of Christ which was in them 
did signify, when it testified beforehand the sufferings of 
Christ, and the glory that should follow k ;" and, in parti- 
cular, they foretold the outpouring of the Spirit upon the 
Church, as the fruit of Christ's ascension 1 . By their 
writings a large accession was made to the Holy Scriptures; 
and their prophecies, together with the Jews who possessed 
them, were scattered throughout all parts of the world. See 
Acts ii. 8 — 11. 

By these means, chiefly, the impression of the coming of 
the Messiah was preserved from age to age. As the pro- 
phecies accumulated, this impression was deepened and 
extended beyond the pale of God's peculiar people ; and 
such was the result, that we have the testimony of two 
heathen historians, Suetonius (Life of Vespasian), and 
Tacitus (book v.), to the fact, that at the time of our 
Blessed Lord's appearing there was a general expectation, 
not only among the Jews, but throughout the East, that 
some Great Person was about to come into the world. See 
Hag. ii. 7. 

Thus the Old Testament prepared for the coming of our 
Lord Jesus Christ as a Saviour. And these types and pro- 
phecies, after having cherished for thousands of years the 
expectation of the world's deliverance, gave evidence by 
their fulfilment that our Lord was the promised Deliverer. 

II. The books of the New Testament present to us our 
Blessed Lord in our nature ; actually come ; purchasing 
that salvation ; by the outpouring of the Holy Spirit un- 
folding its whole plan ; illustrating, by facts, its effects on 
mankind when thus unfolded ; and, through prophecy, con- 
tinuing the history of those effects to the consummation of 
all things. 

1. In the Gospels is the account of our Blessed Lord 
proving by miracles that He was the promised Saviour, 
touching, in his discourses, on all the great doctrines of 
salvation, and purchasing that salvation by his obedience 
unto death. 

2. In the Acts of the Apostles are facts illustrating the 

k 1 Pet. i. 11. 

1 Ps. lxviii. 18. Acts ii. 33. Joel ii. 28. 



66 THE GREAT WORK OF MAN'S REDEMPTION. [PART I. 

effects of the preaching of that salvation, when more fully 
revealed and applied by the Holy Spirit, and showing the 
establishment of the Christian Church, which united Jew 
and Gentile on one foundation of the Apostles and Prophets, 
Jesus Christ Himself being the chief corner-stone. 

3. In the Epistles the doctrines taught by our Lord and 
his Apostles are developed, enforced, and vindicated against 
objections. 

4. In the Revelation of St. John the work of prophecy 
is continued ; and as in the Acts are seen the effects of that 
salvation in the establishment of the Christian Church, so 
in this book is traced its progress till the consummation of 
all things. 

Thus is the Christian dispensation presented to us as 
" the master-piece of the Divine Providence ; that point in 
which all the lines of God's manifold wisdom meet, as in 
their centre 111 ." See Eph. iii. 10. 

What a view this subject gives us of the harmony of the 
several parts of the Bible with each other, especially of the 
doctrines of the Bible with its facts ! The great doctrine 
of the Bible, as has been already noticed, is the atonement 
made by the Son of God for the sins of the world. And 
is not the preparation made in the Old Testament for his 
coming answerable to so great an object ? Are we not 
prepared in some measure, by the types and prophecies 
announcing the Messiah in the Old Testament, for the 
coming of no less a person than He who is declared in the 
New Testament to be " God manifest in the flesh ?" 

" For what manner of person must He be who shall an- 
swer all the expectation raised from age to age of his ap- 
pearance ? How powerful must the seed of the woman be 
who shall bruise the serpent's head, the ancient deceiver of 
mankind ! How happy this seed of Abraham, in whom all 
the families of the earth shall be blessed ! How wonderful 
the Prophet who shall perfect and complete the law given 
at Mount Sinai, and ordained by angels ! How mighty 
the Prince who shall sit on the throne of David for ever, 
and of whose kingdom there shall be no end ! How majestic 
the Angel of the Covenant, of whose coming to the temple 
such things were spoken ! .... The temple built and 



m Lowth's Directions for Reading the Scriptures. 



CH. IV.] INTERPRETATION OF THE BIBLE. 67 

adorned by Solomon was still richer in heavenly gifts, when 
the precious stones of Aaron's breast-plate shone with an 
oracular brightness, and a cloud, the symbol of the Divine 
presence, overshadowed the mercy-seat. Yet we are as- 
sured that the glory of the latter house, though destitute of 
these, shall be greater than that of the former. Who, then, 
is He whose presence shall thus ennoble this temple ? Who 
is this King of Glory, who shall enter into our gates with all 
the honours upon Him which Heaven before divided among 
its favoured sons ; whom Adam represented as the Father of 
mankind ; Melchizedek, as a priest of the Most High God ; 
Moses, as a Mediator between God and man ; Joseph, as a 
Saviour ; David, as a shepherd of his people, a ruler, and 
a king ? Who can this King of Glory be — promised to all 
ages — proclaimed by all inspired prophets — prefigured by 
all great examples ? who, but the Lord, even the Lord of 
Hosts Himself ; Emmanuel, or God with us ? " — Townson. 

And such He is declared to be. See Matt. i. 23. 

" How then shall we escape if we neglect so great salva- 
tion?" Heb. ii. 3. 



CHAPTER IV. 

ON THE INTERPRETATION OF THE BIBLE. 

Contents. — § i. The terms used in speaking of God. § ii. The in- 
struction to be derived from the examples of Scripture. § iii. The in* 
terpretaiion of Doctrines. § iv. Promises. § v. Threatenings. § vi. 
Precepts. § vii. Prophecy. § viii. Types. § ix. Parables. § x. The 
importance of comparing Scripture with Scripture. § xi. The different 
senses in which icords are used. § xii. Hebraisms. § xiii. Proper names. 
§ xiv. The value of some knowledge of Geography, § xv. H istory and 
Travels. § xvi. Natural History . § xvii. Chronology. § xviii. Manners 
and Customs of Eastern Nations, &c. § xix. The difficulties and seem- 
ing contradictions of the Bible. § xx. Quotations illustrating the lead- 
ing object of this chapter. ' § xxi. Account of the English Translations 
of the Bible. 

In this chapter, as in every other part of the work, hints 
are all that can be offered — hints, the effects of which, it is 
hoped, may be to awaken inquiry ; to make the reader feel 



68 INTERPRETATION OF THE BIBLE. [PART I. 

how vast the subject is, and, therefore, with what humility 
and diligence he must apply himself to the study of God's 
Word, searching " as for hid treasures." Prov. ii. 1 — 6. 

§ i. On the terms used in speaking of God. 

As the foundation of all right knowledge in religion, and 
therefore of all right conduct, is laid in just views of God, 
some remarks are necessary on the interpretation of the 
passages of Scripture which speak of God. 

I. Let it be deeply impressed upon the mind, that from 
the Scriptures, and the Scriptures alone, we derive just 
views of God ; that, as the design of all Scripture is to 
make us wise unto salvation, it gives us such a view of God 
as is adapted to that object and no other ; that the Scrip- 
tures pursue this object in a manner suited to the capacities 
of mankind at large. 

Condescending to the feebleness of our conceptions, they 
give, because we are not capable of higher views, such 
representations of God as are borrowed chiefly from our- 
selves, from our nature and manner of acting. For in- 
stance, — 

Jer. vii. 13. — " I spake unto you, rising up early and 
speaking:" a figure of speech, signifying that God had 
done this as a matter of great importance in which He was 
much interested ; because persons usually rise early to pro- 
secute such business as they are earnestly engaged in. 

Gen. viii. 21.— God is said to " smell a sweet savour." 
St. Paul uses the same metaphor. " We are unto God a 
sweet savour of Christ in them that are saved, and in them 
that perish a ." This is nothing but a Hebrew phrase, 
drawn from the law of sacrifices, and here employed to 
express God's acceptance of the services of his sincere 
worshippers. 

When the Scriptures speak of God, they sometimes ascribe 
hands, eyes, and feet to Him — not that He has any of these 
members, for " God is a spirit;" but the meaning is, that 
He has a power to execute all those acts to the effecting 
of which these parts in us are instrumental. So we read 



a 2 Cor. ii. 15. 



CH. IV. § i.] TERMS USED IN SPEAKING OF GOD. 69 

of "the arm of the Lord," to express his power, because 
in man power is chiefly shown by the arm. 

Hab. i. 13. — " Thou art of purer eyes than to behold 
evil, and canst not look on iniquity." " That is, the holy 
and pure nature of God is at the greatest distance from 
evil, and at the greatest contrariety to it. He is so far 
from having any inclination to evil, that it is the only thing 
in the world to which He has an irreconcileable antipathy. 
As when men hate a thing to the highest degree, they 
turn away their eyes and cannot endure to look upon it. 
Light and darkness are not more opposite to one another 
than the holy nature of God is to sin." Ps. v. 4; 2 Cor. 
vi. 14, 15.— Abp. Tillotson. 

Again, the Scriptures, borrowing illustrations and com- 
parisons from ourselves, speak of God as having human 
affections and feelings. 

Zeph. iii. 17. — " The Lord thy God, &c. will joy over 
thee with singing ;" that is, will show his love and joy in 
the most affectionate manner ; the expressions being bor- 
rowed from the manner in which men show love towards 
their dearest relatives. 

Gen. vi. 6. — " It repented the Lord, that he had made 
man," &c. ; " it grieved him," &c. When men repent of 
having made any thing, they no longer find pleasure in it. 
Thus God would teach us how unpleasing and unprofitable 
to Him his creatures become when they commit sin. But 
we must not be led by such expressions to think that any 
thing happened which God had not anticipated ; " known 
unto God are all his works from the beginning." Acts xv. 
18. See also Prov. xvi. 4. 

Again : the Scriptures say, " God doeth according to his 
will," &c. b : and 1 6 Hath not the potter power over the 
clay c ? " God would impress on us, by this view of Him- 
self, the most entire submission, and a complete acqui- 
escence of mind in what He does either to ourselves or to 
others. But we are not for one moment to think that God 
acts as men usually do when they can do as they will, i. e. 
capriciously and arbitrarily. Every act of God is the 
result of the combined exercise of all the attributes of his 
nature — infinite wisdom, justice, goodness. " His tender 
mercies are over all his works." Ps. cxlv. 9. 

b Dan. iv. 35. c Rom. ix. 21. 



70 



INTERPRETATION OF THE BIBLE. 



[part I. 



So, again, Gen. xviii. 21, "I will go down and see," 
&c. In this passage, God speaks after the manner of men, 
using the language of a good judge, who never passes 
sentence, much less executes it, till he has examined the 
cause. 

God is often said in Scripture to do those things which 
He determines to permit, and which he foresees will be, in 
fact, the consequence of those circumstances in which his 
creatures are placed, though their wills are laid under no 
restraint. — See 2 Sam. xii. 11, 12 ; xxiv. 1. 1 Kings xxii. 
23. Matt. xi. 25. 

In the Book of Exodus, God is said to have hardened 
Pharaoh's heart ; that is, God permitted those temptations 
which, from the corrupt state of Pharaoh's heart, did harden 
it. " The hardness of clay, no less than the softness of 
wax, is ascribed to the sun ; yet the sun's producing this 
effect is entirely owing to the qualities of the object on 
which he shines." Thus it is with the temptations 
which God permits. Abraham's temptation confirmed his 
faith ; Pharaoh's, his impiety. Gen. xxii. ; Exod. iv. 21; 
ix. 12. 

II. The utmost care must be taken not to set one view of 
God's character in opposition to another, but to view the 
different representations of it as calling us to distinct duties 
— submission, confidence, fear, love, &c. — all necessary to 
the perfection of the Christian character. Is the Saviour in- 
finite in mercy ? He is also a just God, and a Saviour per- 
fectly holy. Compare 1 John iv. 8, with Heb. xii. 29. 

III. " Let us not expect to have the like information 
concerning the Divine conduct as concerning our duty." 
Butler's Analogy, Part ii. chap, v., latter part. 

For instance : ask not why God permitted sin to enter 
the world ; but, rather ask what you, as a sinner, must do 
to escape from its consequences. (Rom. xi. 33. Micah 
vi. 8. 2 Pet. i. 2, 3. John hi. 14 — 18. Lukexi. 9—13.) 

"Dangerous it were for the feeble brain of man to wade 
far into the doings of the Most High : whom, although to 
know be life, and joy to make mention of his name, yet our 
soundest knowledge is to know that we know Him not as 
indeed He is, neither can know Him ; and our safest elo- 
quence concerning Him is our silence, when we confess, 
without confession, that his glory is inexplicable, his 



CH. IV. § ii.] THE EXAMPLES OF SCRIPTURE. 71 

greatness above our capacity and reach. He is above, and 
we upon earth ; therefore it behoveth our words to be wary 
and few."— Hooker, Ec. Pol., Book i. Sect. 2. 

§ ii. On the instruction to he derived from the examples of 
Scripture, 

One of the most important means by which the Scriptures 
instruct us, is the example of others. But some caution is 
necessary in the application. For instance : — 

I. The cases may not be parallel. 

2 Kings ix. 31. — "Had Zimri peace who slew his 
master ? " said Jezebel to Jehu ; inferring from this, that suc- 
cess could not attend his enterprise : but Jehu had a Divine 
warrant, Zimri had not : and it may here be remarked, 
that an express command from God alters the whole nature 
of the case and of the action ; as in the instances of 
Abraham offering up his son, and Joshua destroying the 
Canaanites. (See Butler's Analogy, Part ii. chap, iii.) 

II. On some points of duty there was not that clear re- 
velation of God's will under the patriarchal and Mosaic 
dispensations that there is under the Gospel. This, while 
it gives a greater eminence to the piety of some of the Old 
Testament saints, accounts in a measure for the failure of 
duty in others under circumstances where the same conduct 
in us would be much more sinful. Polygamy appears to 
have been one of these points. 

This remark naturally suggests another. 

III. The characters of persons are to be estimated by the 
opportunities they possessed of knowing their duty. Matt, 
viii. 10 ; xv. 28 e . The guilt of Judas was much greater 
than that of Pilate, as we know from our Lord's own words : 
" Therefore he that delivered me unto thee hath the greater 
sin ;" nor can we infer from the pardon of the dying thief 
that we can safely defer repentance to a death-bed. Caper- 
naum was more guilty than Sodom, and presents a solemn 

e " Faith is to be measured from the revelation which he who be- 
lieveth hath, and from the opposition which he encountereth : a little 
faith upon little light, and maintained against a great opposition, is a 
great faith : though little in itself, yet great with respect to the cir- 
cumstances of him or her that belie veth." Poole on Luke xvii. 19. 



72 



INTERPRETATION OF THE BIBLE. [PART I. 



warning to all who possess religious privileges, and do not 
improve them. Matt. xi. 23. 

IV. We ought to trace every act up to its principle, and, 
having done so, to apply this principle to our particular 
circumstances. 

In Gen. xxi. 9, it is stated that " Ishmael mocked Isaac." 
In Gal. iv. 29, the principle is developed. It was perse- 
cution of him that was born after the Spirit, contempt of 
God's promises, and mockery of true religion. The mock- 
ing of Elijah towards the priests of Baal f was a holy re- 
buke of irreligion, by which he more effectually exposed 
the gross folly, as well as wickedness, of the idolatry of 
Baal. Elijah's conduct in commanding fire from heaven s 
was not dictated by any revengeful feeling, but by a desire 
to convince a wicked prince, and an idolatrous people, that 
the Lord was the true God, and that He alone ought to be 
applied to in time of trouble. The zeal of John and 
James 11 , on the contrary, was without knowledge, pas- 
sionate, persecuting ; though to them it might seem to 
spring from a just regard to their Lord. 

V. The silence of Scripture in not condemning any par- 
ticular act — as, for instance, the massacre of the people of 
Jabesh-Gilead 1 , and David's deceit to Ahimelech j — can 
never be construed into an approbation or even palliation 
of the act ; for the same volume elsewhere furnishes the 
principles on which such actions are to be condemned, and 
often shows their sinfulness by recording the evil conse- 
quences which arise from them : a remark which may be 
applied to polygamy. 

VI. Much instruction may be obtained by observing the 
conduct of individuals in particular cases, and by contrast- 
ing the behaviour of different persons under similar circum- 
stances. 

Take for instance : — 

The boldness of Micaiah k and Jeremiah 1 ; the faithful- 
ness of John the Baptist m , constantly speaking the truth, 
boldly rebuking vice, and patiently suffering for the truth's 



f 1 Kings xviii. 27- 
g 2 Kings i. 
h Luke ix. 54. 
* Judg. xxi. 10. 



j 1 Sam. xxi. 1—10. 
k 1 Kings xxii. 14. 
1 Jer. xxvi. 12—15. 
m Matt. xiv. 4. 



CII. IV. § ii.] THE EXAMPLES OF SCRIPTURE. 



73 



sake: the weeping of Elisha 11 ; of the Psalmist ; of Jere- 
miah ; of Paul -; of our Lord r ; from which we learn, 
that the wickedness of the ungodly should be a cause of 
grief and pity; the disobedience of Saul in sparing Agag 
the king of the Amalekites 55 , and that of Ahab in sparing 
Benhadad*. The consequences in the two latter cases 
were remarkable ; an Amalekite robbed Saul of his crown, 
and it was in battle with Benhadad that Ahab was killed. 
Again, contrast 

The conduct of Saul under reproof with that of Eli : 

The malice of Saul against his successor David", with 
the kindness of Eli towards his successor Samuel v : 

The refusal of Peter w , Paul, and Barnabas x , with the 
readiness of Herod y, to accept Divine honours. 

The humility of John the Baptist 2 , with the self-conceit 
of Simon Magus a , "giving out that he was some great 
one." 

The feelings of Ahaz D when invaded by Rezin and 
Pekah, with those of his son Hezekiah when invaded by 
Sennacherib . 

The anger of Jeroboam d and Uzziah e when reproved, with 
the submission and increased diligence of Jehoshaphat f : 

The impatience of Moses g , Elijah h , Job 1 , and Jonah j , 
who prayed that they might die, with the willingness of 
Paul to live and suffer k : 

And, lastly, the repentance of Judas 1 with that of Peter m . 
The one was worldly, the other was godly, sorrow 11 ; love to 
Christ caused Peter to weep ; remorse of conscience drove 
Judas to suicide. 



n 2 Kings viii. 11. 

° Psalm cxix. 136. 

P Jer. ix. 1. 

q Phil. iii. 18. 

r Luke xix. 41. 

s 1 Sara. xv. 3. 8. 19. 

* 1 Kings xx. 34. 

11 1 Sam. xix. 

v 1 Sam. iii. 16, &c. 

w Acts x. 26. 

x Acts xiv. 15. 

y Acts xii. 22, 23. 

2 John i. 19—27. 

a Acts viii. 9. 



b Isaiah vii. 2. 

c 2 Chron. xxxii. 7, 8. 

d 1 Kings xiii. 4. 

e 2 Chron. xxvi. 19. 

f 2 Chron. xix. 2. 4, &c. 

S Numb. xi. 15. 

h 1 Kings xix. 4. 

1 Job vi. 8, &c. 

J Jonah iv. 8. 

k Phil. i. 24. 

1 Matt, xxvii. 3—5. 

m Matt. xxvi. 75. 

n 2 Cor. vii. 10. 



74 INTERPRETATION OF THE BIBLE. [PART I. 

The different effects of a good and a bad conscience under 
the same outward circumstances appear by contrasting the 
conduct of Joseph's brethren with that of Paul and SilasP, 
when cast into prison. Compare also Isa. lvii. 20, 21, with 
2 Cor. i. 12. 

By thus examining and contrasting the different conduct 
of different individuals, as given in the Holy Scriptures, we 
are able to obtain a better knowledge of human nature, and 
of our own hearts and duties. " In particulars," as Locke 
remarks, ' 6 our knowledge begins, and so spreads itself by 
degrees to generals;" and a knowledge of what will pro- 
bably be the effects of particular circumstances on ourselves, 
is to be attained by a study of what has been usually the 
conduct of others under these circumstances. Our duty, 
however, is to be estimated by the light we enjoy. Is our 
light greater ? so are our responsibilities. Heb. x. 28, 29. 

§ iii. On the Interpretation of the Doctrines of Scripture. 

I. To ascertain whether you rightly understand any 
doctrine, compare the inferences you would draw from it 
with those drawn in Scripture. 

For instance: the Scriptures declare that repentance 9 , 
faith r , and obedience s , are gifts of God; that it is God 
that worketh in us to will 1 ; and that without Christ we 
can do nothing". 

Do we infer that it is therefore needless to exhort men to 
repentance, faith, and obedience ? The Scriptures abound 
with such exhortations v . Observe, for instance, St. Peter's 
exhortation to Simon Magus w , and his address to the mur- 
derers of our Lord x . The guilt of not repenting is charged 
entirely upon men?. As we are required to believe 2 , so 
unbelief is declared to be a sin and the cause of condemna- 
tion a . To prepare the heart to serve God is also commanded 

o Gen. xlii. 21. 
P Acts xvi. 25. 
q Acts v. 31. 
r Ephes. ii. 8. 

Phil. i. 29. 
s ] Pet. i. 2. 

Ephes. ii. 10 
t Phil. ii. 13. 



u John xv, 5. 
v Mark i. 15. 
w Acts viii. 22. 
x Acts iii. 19. 
y Matt. xi. 20, 21. 

Rev. ii. 21, 22. 
z 1 John iii. 23. 
a John iii. 18 : xvi. 9. 



CH. IV. § iii.] THE DOCTRINES OF SCRIPTURE. 



as a duty ; not to do so, is to do evil, because men labour 
under no other inability than disinclination. Contrast the 
conduct of Jehoshaphat b with that of Rehoboam ; and 
observe Samuel's exhortation to the Israelites d . 

Again, the Scriptures declare, that we are justified freely 
by grace, and not by works e . 

Do we thence infer that justification by faith alone 
weakens the obligation to good works ? The Scriptures 
throughout insist on the necessity of good works, and 
draw from this very doctrine the strongest motives to obe- 
dience. See Rom. xii. 1. 

II. Particularly observe the practical object with which 
every doctrine of Scripture is introduced, the duty to which 
it calls us, and the motive it supplies for the discharge of 
it. Doctrines are the great motives to duty ; and frequently 
the most mysterious are made the groundwork of the most 
practical exhortations. The latter chapters of the Epistles 
to the Romans and Ephesians will illustrate this. 

Again, very awful views are given in Scripture of the 
power of the devil ; for instance, that he is " the god of 
this world f ," and " the prince of the power of the airs." 
See also John xii. 31 ; Matt. xiii. 19 ; Eph. vi. 12 ; Luke 
viii. 30 ; Rev. xii. 9. But the great practical object of 
these views should ever be kept in mind ; namely, to lead 
us to a higher sense of the value of the work of Christ h ; 
to excite us to greater watchfulness and prayer 1 ; and to 
purify our character by the brighter exercise of our graces ; 
and St. Paul says, that lest he should be exalted, i. e. to 
preserve him from pride, a messenger of Satan was sent to 
buffet him. 2 Cor. xii. 7. 9. 

In the fifth chapter of the Epistle to the Romans, we 
find the clearest declarations of that awful and deeply mys- 
terious fact, that, through the offence of one, judgment has 
come upon all men to condemnation. In the same chapter 
we are also told why this was revealed, viz. to magnify the 



b 2 Chron. xix. 3. M John iii. 8. 

c 2 Chron. xii. 14. Luke xxii. 32. 

d 1 Sam. vii. 3. * Eph. iv. 27 ; vi. 11—18. 

e Rom. iii. 23, 24. 27. 2 Cur. xi. 3. 

f 2 Cor. iv. 4. 1 Pet. v. 8, 9. 

S Eph. ii. 2. James iv. 7« 
E 2 



76 INTERPRETATION OF THE BIBLE. [PART U 

grace of God in our redemption by Christ. Rom. v. 
15—20. 

The Deity, Incarnation, and Atonement of Christ, are 
urged, not only as the foundation of all our hopes, but as 
the strongest motives even to those duties which we owe to 
our fellow-creatures. 

The practical exhortation, " In lowliness of mind let each 
esteem other better than themselves," is founded on the 
doctrine of Christ's condescension : " Let this mind be in 
you, which w r as also in Christ Jesus, who, being in the 
form of God, thought it not robbery to be equal with God, 
but made himself of no reputation," &c. Phil. ii. 3 — 7. 

The doctrine that " God loved us, and sent his Son to 
be the propitiation for our sins," is urged as an argument 
why we should love one another : " Beloved, if God so 
loved us, we ought also to love one another." 1 John iv. 
10, 11. 

The same doctrine is also urged as an argument for a 
forgiving spirit J , for benevolence to the poor k , and for the 
fulfilment of the duties of a husband and wife 1 . 

The doctrine that our bodies are the temples of the Holy 
Ghost, w r hich is in us, is urged as a dissuasive from fornica- 
tion. 1 Cor. vi. 19. 

So, also, the doctrine of the Trinity is presented to us, 
not only as the foundation of our faith, as appears from its 
close connexion with the rite of baptism" 1 , but as furnishing 
the ceaseless supply of all our blessings . The Scriptures 
present this doctrine to us as a revelation of God, adapted 
to our state as sinners, and calculated to lead us to Him- 
self, and to make us humble and holy. Eph. ii. 18 — 21. 

Is it not therefore true, that he who slights the doctrines 
of Christianity undermines its morality ? 

§ iv. On the Interpretation of the Promises of Scripture, 

I. " We must receive God's promises in such wise as 
they be generally set forth to us in Holy Scripture." Art. 
XVII. of the Church of England. 



j Eph. iv, 32. 
k 2 Cor. viii. <). 
1 Eph. v. 25. 



™ Matt, xxviii. 19. 
n 2 Cor. xiii. 14. 



CH. IV. § iv.] THE PROMISES OF SCRIPTURE. 



77 



For instance ; while it says, " No man can come unto 
me, except the Father which hath sent me draw him ," 
it says also, " Him that cometh unto me I will in no 
wise cast out?." Our Lord has also promised that his 
"heavenly Father will give his Holy Spirit to them that 
ask him V 

" The secret will of God, let us be assured, is no contra- 
diction of his revealed will ; it is no reserve upon it, tend- 
ing to frustrate and nullify its purport." J. Scott. 

"We cannot dishonour the goodness and veracity of God 
more than to suppose He mocks men by his promises, and 
makes a show and offer of a benefit, when He really intends 
none ; for all his ways are faithfulness and truth." Til- 
lotson. 

" All the promises of God are, in Christ, yea and amen 1 ;" 
that is, they are absolutely certain on the ground of his 
merits for whose sake alone they are given and fulfilled. 

II. In the interpretation of promises relating to this life, 
the following considerations are important. They shall be 
fulfilled so far as they are conducive to our eternal welfare. 
That is good for us which is good for our souls. Matt. vi. 
33 ; xvi. 26. 

Also in the interpretation of temporal promises in the Old 
Testament, some limitation is necessary in their application 
to Christians, from the peculiarity of that dispensation, where 
life and immortality not having been brought to light, tem- 
poral blessings were more directly appointed to express 
God's favour, and to be shadows of good things to come. 
Take as an instance the promise of protection in the ninety- 
first Psalm ; " Thou shalt not be afraid for any terror by 
night ; nor for the arrow that flieth by day," &c. 

III. The promises of Scripture are to be considered as 
motives to prayer and exertion. 

Though Nathan had told David that his sin was forgiven, 
yet David prays earnestly to be delivered from blood- 
guiltiness. Psalm li. 14. 

David makes God's promise to establish his house a 
motive to plead with God to do as He had said. 2 Sam. vii. 
16—25. 



° John vi. 44. <l Luke xi. 13. 

P John vi. 37. r 2 Cor. i. 20. 

E 3 



7S INTERPRETATION OF THE BIBLE. [PART li 

In Ezek. xviii. 31, God says, " Make you a new heart; " 
in Ezek. xxxvi. 26, " A new heart will I give you ; " adding 
in the 37th verse, " I will yet for this be enquired of." 

In Jer. iv. 14, the command is, " Wash thine heart from 
wickedness;" in Jer. xxxi. 31 — 33, the writing of God's 
law in the heart of man is declared to be the great promise 
of the new covenant. Heb. viii. 10 — 13. 

God had said, " I will send rain upon the earth s ," yet 
Elijah must pray, and with great earnestness and perseve- 
rance, for what God had promised. 1 Kings xviii. 42 — 44. 

When Daniel knew the seventy years' captivity was ex- 
piring, then he set his face to seek by prayer its promised 
accomplishment. Dan. ix. 2, 3. 

When our Lord had promised the gift of the Holy Spirit*, 
the disciples continued in prayer and supplication till the 
fulfilment of the promise. Acts i. 14. 

It was no distrust of God which led Paul, though he had 
a direct promise from God that he should see Rome, still to 
use all the means in his power for the preservation of his 
life ; as, for instance, when he heard of a conspiracy to as- 
sassinate him at Jerusalem. Acts xxiii. 11 — 17, &c. In 
his shipwreck, though he had assured the crew u , as God 
had promised, that there should be no loss of life among 
them, yet there was no inconsistency in his afterwards say- 
ing, " Except these abide in the ship ye cannot be saved v ," 
because he knew that, in the fulfilment of God's promises, 
the means are ordained to the end. 

IV. Promises made to individuals may often be applied 
generally. Thus the application to the Hebrew Christians 
which St. Paul has made of God's promises to Joshua, "I 
will not fail thee, nor forsake thee w ," is very important, as 
showing that God's promises to particular persons are re- 
corded in Scripture for the encouragement of God's people 
in every age. Heb. xiii. 5. 

To prevent, however, the misapplication of these or of 
any other promises of Scripture to yourself, examine your- 
self, as to whether you are of that character to which the 
particular promise is made. Do you desire Abraham's 



s 1 Kings xviii. i. 

t Acts i. 4. 

u Acts xxvii. 22. 



v Acts xxvii. 31. 
w Josh. i. 5. 



CH. IV. §V.] THE THREATENINGS OF SCRIPTURR. 79 

blessing ? walk in the steps of Abraham's faith x . Do you 
wish to be remembered with the favour which God bears 
to his people ? seek that poor and contrite spirit with 
which the High and Lofty One, that inhabiteth eternity, 
hath promised to dwell y . When Nehemiah prayed to God 
for mercy and forgiveness, and pleaded the promises which 
had been made to Moses 2 , he did not forget that such 
promises had only been made to those who should " turn 
to God, and keep his commandments, and do them." Neh. 

i. 5 — 11 ; see also 1 Chron. xxviii. 9 ; Ezek. xxxiii. 13 ; 
James i. 5 — 7. 

V. The Scriptures represent God as delighting in mercy; 
not willing that any should perish, but that all should come 
to repentance. Micah vii. 18 — 20 ; 2 Pet. iii. 9 ; 1 Tim. 

ii. 4. They speak of God's promises as exceeding great 
and precious ; and the grandeur of the hopes which they 
set before us should fill our hearts with gratitude, and inspire 
the greatest earnestness after the attainment of that holiness 
of which it is their special object to make us partakers. 
2 Pet. i. 4 ; 2 Cor. vii. 1 ; Ps. Ixxxiv. 11, 12 ; Matt. xi. 
28—30; Rev. iii. 20, 21 ; Heb. iv. 14—16. 

§ v. On the Interpretation of the Threatenings of 
Scripture. 

The following threatenings were given absolutely, i. e. 
no condition was expressed ; but evidently from the result 
a condition was implied. 

Judges x. 13. — God said to the children of Israel, " I will 
deliver you no more :" yet He did deliver them. Judges x. 
16. Compare also Num. xiv. 12. 20. 

1 Kings xxi. 21, 22. — Ahab was threatened that during 
his lifetime all his posterity should be destroyed ; and 
again, that in the place where dogs licked Naboth's blood, 
should dogs lick his a ; but though no condition was ex- 
pressed, yet this sentence was altered : for neither of these 
threatenings was fully executed. 1 Kings xxi. 29. 

Jonah iii. 4. — " Yet forty days and Nineveh shall be 
destroyed :" it stood for more than eighty years after this. 

x Rom. iv. 3. 12. * Deut. iv. 25, &c. 

Heb. iv. 1. a ] Kings xxi. 19. 

y Isaiah lvii. 15 ; lxvi. 1, 2. 

E 4 



80 - INTERPRETATION OF THE BIBLE. [PART I* 

Isa. xxxviii. 1. — " Set thy house in order, for thou 
shalt die and not live." Hezekiah lived for fifteen years- 
after this. Isa. xxxviii. 5. 

A general rule is given for the interpretation of God's 
threatenings, as applying both to nations and individuals, in 
the two following passages : 

Jer. xviii. 7, 8, — " At what instant I shall speak con- 
cerning a nation, &c, to destroy it, if that nation turn from 
their evil, I will repent of the evil," &c. 

Ezek. xxxiii. 14. — " When I say to the wicked, Thou 
shalt die, if he turn, &c, he shall not die." 

From which, as Bishop Sanderson remarks, it is clear 
that God's threatenings have ever a condition annexed to 
them in God's purpose, whether that condition be expressed 
or not. 

It is an act of mercy in God to threaten ; his threaten- 
ings against Nineveh b and against the Church at Ephesus c , 
remarkably illustrate the intention of such threatenings ; 
which is, that we may avoid the evils which are threatened. 
Yet, the present state of Nineveh, and of the Church at 
Ephesus, no less remarkably illustrates, that " Verily he is 
a God that judgeth the earth d ." He that wept over 
Jerusalem e at length destroyed it : He that died for 
sinners is coming in flaming fire to take vengeance on 
them that know not God and obey not the Gospel. 
2 Thess. i. 8. 

§ vi. On the Interpretation of the Precepts of 
Scripture, 

To comprehend the full extent of the Ten Command- 
ments, remarks Archbishop Seeker, it will be requisite to 
observe the following rules : — 

I. When any sin is forbidden in them, the opposite duty 
is intended to be enjoined ; and when any duty is enjoined, 
the opposite sin is forbidden. 

II. When the highest degree of any thing evil is prohi- 
bited, whatever is faulty in the same kind, though in a 



b Jonah iii. 4. 
c Rev. ii. 5. 



d Psalm lviii. 1 1. 
e Luke xix. 41. 



CH. IV. § vi.J THE PRECEPTS OF SCRIPTURE. 



81 



lower degree, is prohibited. This is illustrated by our 
Lord's interpretation of the sixth and seventh command- 
ments. Matt. v. 22. 28. 

III. Where one instance of virtuous behaviour is com- 
manded, every one that hath the same nature and the 
same reason for it, is understood to be commanded also. 
The command, " Honour thy father," &c. includes the 
duty of paying respect to all superiors — as magistrates, 
masters, &c. 

IV. When we are expected to abstain from any sin, we 
are expected to avoid, as far as we can, all temptations to 
it and occasions of it : and when we are expected to prac- 
tise any virtue, we are expected to use all fit means that 
may better enable us to practise it. 

V. All that we are bound to do ourselves, we are bound, 
on fitting occasions, to exhort and assist others to do, when 
it belongs to them ; and all that we are bound not to do, 
we are to tempt nobody else to do, but keep them back 
from it as we have opportunity. 

A distinction may be made between moral and positive 
precepts. " Moral precepts," says Bishop Butler, " are 
precepts, the reasons of which we see ; positive precepts 
are precepts, the reasons of which we do not see. Moral 
duties arise out of the nature of the case itself: positive 
duties do not arise out of the nature of the case, but from 
external command." Though, however, positive duties do 
not arise out of the nature of the case itself, yet, when once 
they have been commanded, it is our bounden duty to per- 
form them. Abana and Pharpar, rivers of Damascus, 
might in themselves be better than all the waters of Israel, 
but after the command given, it was Naaman's duty to 
wash in Jordan f . There was no virtue in the brazen ser- 
pent to heal the bitten Israelite g ; in the blood upon the 
door-post to save their first-born h ; in the cruse of salt to 
cure the bitter waters 1 ; in the bunch of figs to recover 
Hezekiah j ; but the command having been given to use 
them, the blessing could not be expected in any other way. 



1 2 Kings v. 10. 
S Numb. xxi. 9. 
Wisdom xvi. 6, 7» 



h Exod. xii. 7- 13 
i 2 Kings ii. 20—22. 
J 2 Kings xx. 7, 8. 



82 



INTERPRETATION OF THE BIBLE. [PART I. 



It must be remembered, therefore, that things otherwise 
indifferent become very important when made the subject 
of prohibition or command. 

Abraham and the Patriarchs worshipped in groves k , and 
it was not sinful : but after the command had been given, 
" Thou shalt not plant thee a grove of any trees near unto 
the altar of the Lord thy God 1 ,' 5 it would have been very 
sinful to do so. Before the coming of Christ, it was written 
of the uncircumcised child, " that soul shall be cutoff from 
his people 111 ;" but after his coming, it was no longer bind- 
ing on the Jews ; and to the Galatians, who had shown a 
disposition to trust in it, St. Paul writes, "If ye be cir- 
cumcised, Christ shall profit you nothing 11 ," &c. Thus, 
whether to set apart one day, or any particular day, or 
days, in six, or in seven, or in eight, as a Sabbath, might 
appear unimportant had there been no express command, 
but the command having fixed the duty to one day in 
seven, it becomes a matter of great moment. The same 
remark applies to the Sacraments of Baptism and the 
Lord's Supper. Our Lord having enjoined the use of bap- 
tism and the commemoration of his death till He come 
again, and having promised to impart grace through those 
ordinances, the abuse or neglect of them becomes very 
dangerous. 

For further remarks on positive institutions, see Butler's 
Analogy, Part II. ch. i. 

§ vii. On the Interpretation of Prophecy. 

, The language of prophecy is very figurative : some 
remarks therefore on the subject of figures may form a 
proper introduction to this section. 

Figures abound in every language ; but in scarcely any 
book are they to be found so frequently as in Scripture. 
Our Lord often spoke figuratively p, and the figures He 
used were sometimes misunderstood, as by Nicodemus q , 



k Gen. xxi. 33. 
1 Deut. xvi. 21. 
m Gen. xvii. 14. 
n Gal. v. 2. 



Matt, xxviii. 19. 

John iii. 5. 
P Matt. xxiv. 29. 
<1 John iii. 4. 



ch. iv. § vii.] 



PROPHECY, 



83 



by the Samaritan woman 1 , and even by his own apos- 
tles s . 

A figure may often be explained by showing upon what 
grounds the name of one thing is used to denote another. 
Thus, " Instead of the thorn shall come up the fir-tree ; 
and instead of the brier shall come up the myrtle-tree* :" 
by the thorn and the brier are meant the wicked; by 
the fir-tree and myrtle are meant the just. This, then, 
is the meaning, when the idea intended to be conveyed 
by these figures is expressed in language not figurative, 
" Instead of the wicked shall arise the just, and instead 
of sinners such as fear to sin." The thorn and the brier 
are used to denote the wicked, because they are useless 
and injurious ; while, on the contrary, the fir-tree and 
myrtle being fragrant, useful, ornamental, may properly 
represent the just, whose influence is so pleasant and 
beneficial. 

The following remarks will in some measure illustrate 
the figurative language adopted by the Prophets, as founded 
on the principle of resemblance. 

That which is grand in nature, is adopted to express that 
which is dignified and important among men. 

The sun, moon, stars, mountains, hills, and stately trees, 
denote kingdoms, or those in great authority, as kings, 
&c. : see Isa. ii. 13 — 16 ; where fortresses, ships, high 
trees, and lofty mountains, are taken metaphorically, and 
where ships of Tarshish represent rich merchants. 

Political revolutions are represented by great convulsions 
in nature ; as earthquakes, removal of islands and moun- 
tains, the drying up of rivers, the blackening of the sun, 
the falling of stars, the turning of the moon or of seas and 
rivers into blood. Thus in Jer. iv. 23 — 28, we have a pas- 
sage which gives, by the use of figurative language, a most 
pathetic and awful view of the approaching desolations of 
Judah by Nebuchadnezzar. See Isaiah xiii. 10. 13, which 
is a most sublime prophecy of the destruction of Babylon. 
The figurative expressions employed in Matt. xxiv. 29, 
and Acts ii. 19, refer to the destruction of Jerusalem by the 
Romans. 

Those things which have a fertilizing and refreshing 

r John iv. 11—15. t Isaiah lv. 13. 

s Matt. xvi. 6—11. John ii. 22 ; lv. 32, 33. 

E G 



84 INTERPRETATION OF THE BIBLE. [PART I, 

power, such as dew, gentle showers, running waters, streams, 
fountains, &c, are employed to represent spiritual blessings: 
thus, " I will be as the dew to Israel" ;" i. e. by bestowing 
upon them the Holy Spirit, to refresh and strengthen their 
souls. See also John iv. 13, 14; vii. 37 — 39; and Isa. 
xxxv. 6. 

The different qualities of animals are also used figura- 
tively ; birds and beasts of prey are emblems of tyrants. 

The rising and breaking of a horn refers to the rise and 
dissolution of a state. Daniel makes frequent use of this 
figure. (See chap, viii.) A horn of salvation signifies a 
mighty salvation, the power of the animal being much 
exerted by the horn. See Luke i. 69. 

Light and darkness express joy and sorrow, prosperity 
and adversity, knowledge and ignorance, holiness and sin. 
Esther viii. 16 ; Isa. v. 20 ; viii. 20 ; Ps. xcvii. 11 ; Rom. 
xiii. 12 ; Eph. v. 14. 

The occupations and relations of life furnish many 
figures. A vineyard denotes a Church— if with broken 
enclosures, a corrupt Church ; if bearing sour or wild 
grapes, an unfruitful Church. Isa. v. 1 — 7. 

Marriage is used to denote our covenant with God ; 
adultery, our departure from God by idolatry. Jeremiah 
and Hosea make a bold use of this figure. 

Nations are frequently described in prophetic language 
by those parts of them which are nearest the Holy Land. 
Thus the passage, " The daughter of Tyre shall be there 
with a gift V is prophetic of the accession of the Gentiles 
to the Church, because Tyre was a city in the neighbour- 
hood of Palestine, and formerly the glory of nations and 
mart of the world. The prophecy in Isa. lx. 6 (referring 
to countries next Judea eastward), denotes the accession of 
the Eastern world, as the one in verse 9 (describing the 
ships of Tarshish) that of the Western world, to the Church 
of God. 

Many figures are borrowed from the religious services 
of the Jews. Thus the conversion of Egypt to the Gospel 
is foretold under the expressions of an altar being set up 
and sacrifices offered to the Lord w . Again, alluding to the 
Gospel times, when the Gentiles shall be converted, it is 



u Hos. xiv. 5. v Psalm xlv. 12. V Isaiah xix. 19—21. 



ch. iv. § vii.] 



PROPHECY. 



85 



said, " In every place incense shall be offered x ," that is, 
devout prayer. The service of God under the Gospel is 
intended, when the prophet speaks of going up to Jerusalem, 
and keeping the feast of Tabernacles there ^. 

The remark, that the prophets use such expressions with 
relation to the Gospel times as are taken from the usages of 
their own, is a good rule for explaining the idioms of the 
prophetic writings ; it being common in the prophetic style, 
to speak of future times in the language and according to 
the ideas of the present ; and of the spiritual worship of 
God, by the known terms of the worship then used. W. 
Lowth, Bp. Chandler. 

Again : in figurative language a day is reckoned for a 
year : thus the number of days during which Ezekiel lay 
on his side was to represent the number of the years of 
the iniquity of the Jewish people. For God said, <e I have 
appointed thee each day for a year z ." Again : Dan. vii. 25 ; 
xii. 7, the expression " time, times, and half a time," is 
intended to express three prophetic years and a half, 
Three prophetic years and a half are 1260 prophetic days ; 
and 1260 prophetic days mean 1260 common years, reckon- 
ing a day for a year, referring to the period assigned for 
the reign and fall of Antichrist. 

These illustrations of the figurative language of prophecy 
may be sufficient to introduce the subject. Those who 
would inform themselves thoroughly on it, should consult 
Lowth on the Hebrew Poetry, Home's Introduction to the 
Study of the Bible, &c. 

With regard to prophecy itself, one important point to be 
observed is, that an event is often spoken of as done before 
it has taken place, probably to denote the certainty of its 
accomplishment: thus the exclamation of Isaiah, "Jerusalem 
is a desolation : our holy and our beautiful house where our 
fathers praised thee is burnt up with fire a ," alludes to 
Nebuchadnezzar's destruction of the city and temple, which 
did not take place till 100 years after Isaiah wrote this. 
So also the words, " He is despised and rejected of 
men V and " He made his grave with the wicked ," are 

x Mai. i. 11. a Isaiah lxiv. 10, 11. 

y Zech. xiv. 16. b Isaiah liii. 3. 

z Ezek. iv. 6*. c Isaiah liii. 9. 



86 INTERPRETATION OF THE BIBLE. [PART I. 

prophetic of events in the life of our Blessed Lord, which 
happened 700 years afterwards. But one day is with the 
Lord as a thousand years, and a thousand years as one day ; 
so that what He brings to pass on the day He declares his 
purpose is not more certain than what He will bring to pass 
a thousand years after his declaration. — (Acts xv. 18 ; 
Ps. xc. 4 ; 2 Pet. iii. 8 ; Isa. xiv. 24.) 

The prophets are sometimes said to do things when they 
declare God's purpose of doing them, as in Jer. i. 10 : 
Ezek. xliii. 3. 

Prophecies have sometimes a partial and more immediate, 
and a complete and more remote accomplishment. Thus, 
Isa. vi. 10, " Make the heart of this people fat," &c. This 
prophecy might relate in some measure to the state of the 
Jews before the Babylonish captivity; but it did not receive 
its full completion till the days of the Saviour : and in this 
sense it is understood and applied by the writers of the New 
Testament, (John xii. 40 ; Acts xxviii. 27,) and by our 
Saviour Himself. Matt. xiii. 14, 15. Bishop Newton. 

In the midst of the mention of particular mercies pro- 
mised to, or of judgments denounced against, the people of 
God, the prophets sometimes break forth into sublime 
predictions concerning the Messiah ; see Isa. vii. 14. 
M These digressions appear exceedingly abrupt and in- 
coherent" (remarks Boyle) " to those who do not consider 
how seasonable the mention of Christ may be in connexion 
with that of the mercies of God, (of which He is the founda- 
tion and pinnacle, the ground and consummation,) and with 
the threatenings of the judgments of God, in which He was 
his people's grand consolation." 

As to fulfilled prophecy ; what was stated at pages 25 — 
35, may be sufficient to show the importance of comparing 
together the different prophecies which foretel the same 
event, and these again with the historical account of their 
fulfilment, particularly the various prophecies respecting 
our Blessed Lord (such as those given at page 36), with the 
four Gospels and the Acts. 

On the interpretation of unfulfilled prophecy, the follow- 
ing remark of Sir Isaac Newton, on the Revelation of St. 
John, is very important. 

" The folly of interpreters has been, to foretel times and 
things by the prophecy, as if God designed to make them 



CH. IV. § VU.] PROPHECY. 



87 



prophets. He gave this and the prophecies of the Old 
Testament, not to gratify men's curiosity, by enabling them 
to foreknow things, but that, after they were fulfilled, they 
might be interpreted by the event ; and his own providence, 
not the interpreter's, be then manifested thereby to the 
world." 

The following passages may in some measure illustrate 
this. " And now I have told you before it come to pass, 
that when it is come to pass ye might believe d ." " When 
therefore he was risen from the dead, his disciples remem- 
bered that he had said this unto them, and they believed 
the Scripture, and the word which Jesus had said e ." So 
also, when they had witnessed his zeal in purifying the 
Temple, his disciples remembered that it was written, 
"The zeal of thine house hath eaten me up f ." And it 
may be remarked, that the greater part of the prophecies 
relating to the Messiah were obscure, in order that the 
event might be the key to open and illustrate them. 
Indeed, the obscurity of the allusion strengthens the evi- 
dence of its Divine appointment, as being more free from 
suspicion. For how could any man attempt to forward its 
accomplishment, when he could not understand what was 
intended till the event explained it ? 

A striking illustration how the obscurity and apparent con- 
tradiction of unfulfilled prophecy is removed by the event, 
is seen in comparing the prophecies of Jeremiah and Ezekiel 
respecting Zedekiah. Jeremiah foretold that Zedekiah 
should behold the king of Babylon and go to Babylon s ; 
Ezekiel foretold that Zedekiah should not see Babylon h . 
Zedekiah, as we are informed by Josephus, thinking these 
prophecies contradictory, believed neither. But both were 
exactly fulfilled. Zedekiah did see the king of Babylon, 
not at Babylon, but at Riblah, whence, his eyes being put 
out, he was carried to Babylon and died there. 

The evil of seeking in our own way to bring about 
the accomplishment of unfulfilled prophecy, is seen in the 
consequences of the deceit of Rebekah and Jacob 1 , and 



d John xiv. 29. 
e John ii. 22. 
f John ii. 17. 



S Jer. xxxiv. 3. 
h Ezek. xii. 13. 
1 Gen. xxvii. 35. 41, &c. 



88 



INTERPRETATION OF THE BIBLE. 



[part I. 



also in the iniquity of Hazael K The precepts, not the 
purposes, of God must ever be the rule of our conduct ; 
as Josiah, though assured by Huldah of the certainty of 
the destruction to come upon Jerusalem 1 "', did not in the 
least relax the energy of his efforts to reform it 1 > acting in 
the spirit of that important distinction, that " duty is ours ; 
events are God's." 

§ viii. On the interpretation of Types. 

From the illustrations which, in the Epistles to the Gala- 
tians m and the Hebrews 11 , St. Paul has given with respect to 
the typical nature of the Patriarchal and Mosaic dispensa- 
tions, and particularly of the services of the Jewish ritual °, 
we have reason to think that there are many more types in 
the Old Testament than are distinctly referred to, as such, 
in the New Testament. The sacrifice of Isaac, for instance, 
is not distinctly referred to in the New Testament as a type 
of Christ, but, as Abp. Seeker remarks, it should be received 
in the resemblance which it hath to that of Christ. 

In both cases we see a good and kind Father causing his 
beloved, only, and innocent Son to suffer death. Isaac was 
heir to the promises of the temporal Canaan : through Christ 
we claim the inheritance of the heavenly. Isaac carried the 
wood on which he was bound, in order to be offered up ; 
Christ carried the cross on which He was afterwards nailed 
and put to death. The place where God appointed the for- 
mer should die, and the place where the latter actually died, 
were both in the land of Moriah, (that is, of God manifested,) 
on one of the mountains of which the temple stood ; on 
another our Saviour's cross. The term of three days, too, 
is remarkably specified in each history. The Lamb which 
Abraham said "God would provide," naturally turns our 
thoughts to Him, whom the Baptist calls the Lamb of God ; 
and the ram, substituted for Isaac, to the temple-sacrifices 
of animals, types of the atonement of Christ. Then lastly, 
the mountain, where provision was made for Abraham's dis- 
tress, deserved its name of Jehovah-Jireh infinitely better, 



j 2 Kings viii. 13. 15. 
k 2 Kings xxii. 16. 
1 2 Kings xxiii. 

2 Chron. xxxiv. xxxv. 



™ Gal. iv. 22—31. 
« Heb. v. 10 ; vii. 1. 
° Heb. viii. 5 ; ix. 1, &c. ; x. I, 
&c. 



ch. iv. § ix.] 



PARABLES. 



89 



on account of God's providing there for the redemption of 
mankind. 

Notwithstanding, however, the evident types, which may 
thus sometimes be traced, yet from the danger of abuse in 
the application of this principle, perhaps it may be generally 
safer (especially in teaching the young), to dwell only on 
those for which we have Scriptural authority. 

To constitute one thing the type of another (remarks 
Bishop Marsh), something more is wanted than mere re- 
semblance. The former must not only resemble the latter, 
but it must have been designed to resemble it in its original 
constitution. 

Again, in a type every circumstance is far from being 
typical : for instance, the High Priest, on the day of atone- 
ment, w T as eminently a type of Christ p ; but we cannot 
infer from the High Priest offering first for his own sin, that 
therefore Christ partook of our sinful nature. The contrary 
is the fact, that in Him was no sin. (See Beausobre's In- 
troduction to the Holy Scriptures.) 

To us the great importance of types is, that we can look 
back upon a regular connected series of revelations, origin- 
ating at the creation of the world, and delivered in sundry 
ways, and by divers instruments, and at various times — so 
that it was impossible to suppose any human concert — and 
yet uniting to prefigure the advent of that Saviour in whom 
we trust. 

It may also be added, that types are important, not 
merely as predictions, but as helping to illustrate the nature 
and offices of Christ. Nor is it sufficient to be persuaded, 
in a general way, that such and such persons and events 
are typical of Christ : we wish also to know in what parti- 
cular circumstances and respects they are typical of Him. 
Thus the paschal lamb shadowed forth not only the sacri- 
fice of the death of Christ and the benefits which we re- 
ceive thereby, but also his person ; the lamb being an 
emblem of the Saviour's humility, meekness, and holiness. 
Matt. xi. 29 ; Isa. liii. 7 ; 1 Pet. i. 19. 

§ ix. On the Interpretation of Parables. 
The word parable properly means comparison* In Scrip- 



P Heb. ix. 7, &c. 



90 



INTERPRETATION OF THE BIBLE. [PART I. 



ture it is used in many different senses, but most frequently 
in this. Parables generally draw a comparison, and point 
out a likeness between supposed and actual occurrences, or 
more frequently between natural and spiritual things. They 
may be either anecdotes of real, though in themselves unim- 
portant occurrences, or stories framed for the particular 
purpose. 

The first mentioned in the Bible is that which Jotham 
addressed to the men of Shechem % Nathan made use of 
a parable in order to rebuke David r ; and applied it by 
saying, " Thou art the man." Parables were occasionally 
employed by the prophets ; and very frequently by our 
Lord. 

In endeavouring to draw from them the intended instruc- 
tion, the following rules and considerations may be useful: — 

I. Guard against fanciful internretations. 

For instance : the parable of the good Samaritan was 
obviously intended to illustrate the second great command- 
ment of the Law. " Thou shalt love thy neighbour as thy- 
self." But it sometimes has been thus perverted. The 
good Samaritan has been said to mean our Blessed Lord ; 
the half-dead and wounded traveller, Adam and his sinful 
race ; the Priest and Levite, the moral and ceremonial Law ; 
the oil and wine, pardon and sanctifi cation ; the two-pence, 
the two ordinances of Baptism and the Lord's Supper ; the 
inn, the Church ; the landlord, a pious minister of the 
Gospel, &c. 

Such modes of interpretation (as has been well re- 
marked) are a dangerous departure from the simplicity of 
the Gospel. They have the effect of producing a disrelish 
for the pure milk of the word, exciting a morbid longing 
for what is ingenious rather than what is true. While fancy 
is amused, and self-conceit gratified, the practical instruc- 
tion really intended is overlooked, and principles of inter- 
pretation sanctioned, which not only tend to make Scripture 
ridiculous in the eyes of the world, but shake the foundation 
of all truth ; giving the impression that the Scriptures have 
no definite meaning ; making of any thing, as Hooker says, 
what it pleases, and bringing, in the end, all truth to nothing. 
(Eccles. Polity, Book v. c. 59.) 



<1 Judges ix. 7 — 15. 



r 2 Sam. xii. 1—4. 



ch. iv. § ix.] 



PARABLES. 



91 



II. Never attempt to prove any point of doctrine or duty 
from single phrases or incidental circumstances. 

From the circumstance of the rich man addressing Abra- 
ham s , to infer the propriety of prayers to glorified saints 
is altogether unwarrantable. Throughout the whole of 
this awful parable, which sets before us in so striking a 
manner the danger of worldliness and of the neglect of 
duty, the state after death is described by images borrowed 
from the present life, and from the objects of our senses ; 
because by these means only can such subjects be brought 
down to our understanding. For instance, the expression 
that Lazarus was in Abraham's bosom, refers to the 
Jewish mode of reclining at feasts. Three or more persons 
lay on one couch ; and the place of chief honour was that 
of the guest who lay in such a manner that he might 
repose his head on the bosom of the master of the feast. 
It was thus that St. John, at the last Supper, " was leaning 
on Jesus' bosom 1 ." The mention, therefore, of this fact 
in the parable of which we are speaking, is intended to 
imply that Lazarus was received to a place of peculiar 
honour. 

It sometimes happens that a parable contains circumstances 
which contribute to the general design of a speaker only 
so far as the drapery in a picture contributes to the general 
object of the painter. We must be careful, therefore, not 
to make a doctrinal application of circumstances which 
were only introduced in order to fill up the body of the 
narrative, or to give it ornament and variety. For in- 
stance, in the parable of the wicked husbandman, it is said, 
" They will reverence my son u ." No one for one mo- 
ment imagines this to imply, that God was ignorant of the 
actual reception which his son would meet with from the 
Jews. 

Matt. xxv. 1. — We cannot infer from the parable of the 
ten virgins, that because five are represented as wise and 
five foolish, half of those who make a profession of religion 
will finally be saved, and half finally perish. 

Luke xv. 4. — In the parable of the lost sheep, only one 



s Luke xvi. 24. 
* John xiii. 23. 



» Matt. xxi. 37. 



92 INTERPRETATION OF THE BIBLE. [PART I. 

in one hundred went astray ; in that of the ten pieces of 
silver, the proportion lost was one in ten : evidently show- 
ing that too much stress is not to be laid on every circum- 
stance of a parable : otherwise the Bible may soon be made 
to contradict itself. 

III. Consider carefully the design of the speaker. 1 
Kings xxii. 19 — 23. — Micaiah's speech is parabolical ; and 
several of the circumstances which are thrown into it are, 
in a great measure, ornamental, and designed only to illus- 
trate the narrative. They are not, therefore, to be taken 
in a literal sense, but in such a manner as other parables 
are, where the design of the speaker is chiefly to be con- 
sidered ; which in Micaiah's case was — to show that God 
justly punishes wicked men, when they obstinately refuse 
to hear Him, permitting them to be deceived by the evil 
one to their own destruction. 2 Thess. ii. 11. 12. 

Our Lord's design in the parable of the ten virgins is 
declared by Him in Matt. xxv. 13 ; and his design in the 
parable of the lost sheep, the lost piece of money, and the 
prodigal son, may easily be inferred from the occasion which 
introduced them. See Luke xv. 2. 

Chrysostom remarks, " We ought not to lay too much 
stress upon single words and phrases ; when we have learnt 
the scope and design of the parable, we need not be anxious 
about any thing but the moral or useful instruction princi- 
pally intended thereby." 

Luke xv. 11. — In the parable of the prodigal son we 
need not determine who are meant by the hired servants, or 
seek for any far-fetched spiritual interpretation of the ring, 
&c. As a part of the parable, the putting on the ring 
naturally expresses the prodigal's perfect restoration to the 
privileges of a son, and so far falls in with the general 
scope of the parable ; but to pursue it further might be to 
pervert its meaning. 

It has been remarked by Archbishop Tillotson, that 
sometimes the parable and the moral are not like two planes 
that touch in every point, but like a globe laid upon a plane, 
which touches it in one point only. For instance, when 
our Lord says, " Behold, I come as a thief," he only in- 
tends to convey the idea how sudden and unexpected will 
be his coming. Luke xii. 39, 40 ; Rev. iii. 3. 



CH. IV. § ix.] 



PARABLES. 



93 



Luke xvi. 1. — In the parable of the unjust steward, if 
we do not attend to the design of our Lord, we may feel a 
difficulty in the fact, that he did not more pointedly condemn 
the man's injustice : " Hierom of old (as Poole remarks) 
thought this parable was very obscure ; and Julian and other 
apostates, together with some of the heathen philosophers, 
took occasion from it to reproach the doctrine of Christ, as 
teaching and commanding acts of unrighteousness ;" whereas 
by observing that the single point here is the means used 
for the attainment of the end, the whole difficulty vanishes : 
for it is evident that, in reference to the means which the 
unjust steward used, he showed a forethought well calcu- 
lated to secure his end ; and that in this single point of 
comparison the children of this world are in their gene- 
ration wiser than the children of light ; that is, they better 
adapt their means to their end. 

IV. The sacred writers, and our Lord in his parables, 
sometimes argue with men on their own principles, rather 
than on what is true in fact. 

Luke xv. 7. — The Pharisees were not really "just men 
who needed no repentance," but they thought themselves 
so. 

Again : verse 25, the elder brother represents the Pha- 
risees : but it is not true that they had served God and 
never transgressed his commandment ; or that to them 
more than to others belonged the privileges of God's 
people : but they thought so ; and upon their own prin- 
ciples our blessed Lord shows how wrong was their oppo- 
sition to those publicans and sinners who sought mercy at 
his hands. See also Luke xix. 22. 

V. It is important to consider the circumstances of those 
to whom the parable was immediately addressed, and in what 
sense it is probable that they would have understood it. 

Our notion of Pharisees, for instance, is that of very bad 
men, because the hypocrisy of their character has been so 
fully exposed by our Lord ; but the notion a Jew had of 
them was just the contrary ; and this must be our clue to 
the interpretation of the parable of the Pharisee and the 
Publican ; the design of which is to show that the only 
ground of justification before God, even for those whom 
we may consider the best of men, is the plea of mercy : that 



94 



INTERPRETATION OF THE BIBLE. 



[part I. 



if we trust in our righteousness, though, like the Pharisee, 
we acknowledge it to be the gift of God, we shall go away 
from his presence unforgiven. Luke xviii. 9. 

VI. Some of our Lord's parables are prophetic. 

That of the mustard seed v foretels the spread of the 
Gospel from very small beginnings ; that of the husband- 
man w the malice of the J ews in putting Christ to death, 
and their consequent destruction ; that of the sower x is 
prophetic of the various effects which the Gospel produces 
upon the hearts of men ; that of the tares y and that of the 
net 2 show that there will be a mixture of good and bad in 
the Church till the day of judgment. Our Lord's parables 
frequently point to the day of judgment ; and " no doubt," 
remarks Boyle, " other prophecies will then be discovered 
in them which are yet unregarded." 

List of Parables in the Old Testament. 

Jotham's : the trees making a king. Judges ix. 7« 
Nathan's : the poor man's ewe lamb. 2 Sam. xii. 1. 
Two brothers striving together. 2 Sam. xiv. 6. 
The prisoner that made his escape. 1 Kings xx. 39. 
The thistle and the cedar. 2 Kings xiv. 9. 
The vineyard yielding wild grapes. Isaiah v. 1. 

In the Gospels. 

The sower. Matt. xiii. 3 ; Mark iv. 3 ; Luke viii. 5. 
The tares. Matt. xiii. 24. 

The mustard seed. Matt. xiii. 31 ; Mark iv. 31 ; Luke xiii. 18, 19. 

The leaven. Matt. xiii. 33 ; Luke xiii. 20, 21. 

The hidden treasure. Matt. xiii. 44. 

The pearl of great price. Matt. xiii. 45. 

The barren fig-tree. Luke xiii. 6. 

The prodigal son. Luke xv. 1 1 . 

The good Samaritan. Luke x. 30. 

The rich man and Lazarus. Luke xvi. 19. 

The unjust steward. Luke xvi. 1. 

The lost sheep. Matt, xviii. 12 ; Luke xv. 4. 

The lost piece of money. Luke xv. 8. 

The importunate widow. Luke xviii. 1. 



v Matt. xiii. 31. 
w Matt. xxi. 33. 
x Matt. xiii. 3. 



y Matt. xiii. 24. 
z Matt. xiii. 47. 



CH. IV. § X.] COMPARE SCRIPTURE WITH SCRIPTURE, 95 



The pharisee and publican. Luke xviii. 10. 

The nobleman who went to receive a kingdom. Luke xix. 11. 

The creditor who had two debtors. Luke vii. 41. 

The vine and the branches. John xv. 1. 

The seed opening insensibly. Mark iv. 26. 

The net cast into the sea. Matt. xiii. 47. 

The unmerciful servant. Matt, xviii. 28. 

The labourers in the vineyard. Matt. xx. 1. 

The two sons sent into the vineyard. Matt. xxi. 28. 

The wicked husbandmen. Matt. xxi. 33 ; Mark xii. 1 ; Luke xx. 9. 

The invitation to the feast. Matt. xxii. 1 ; Luke xiv. 16. 

The man not having on the wedding garment. Matt. xxii. 11. 

The ten virgins. Matt. xxv. 1. 

The talents. Matt. xxv. 14. 

The door and the good shepherd. John x. 1. 



§ x. On the importance of comparing Scripture with 
Scripture, 

The danger of quoting detached passages of Scripture, 
without regard to their context or to the light which other 
parts of God's word may throw upon their interpretation, 
is seen in the fact that the devil thus brought forward pas- 
sages from Scripture in order to lead our Lord to sin. And 
such perversions of the word of God, as has been truly 
said, are among the deepest and most dangerous of his 
devices. 

1, One important rule, therefore, in the interpretation of 
the Bible, is to attend to the immediate context ; i. e. what 
goes before or follows a particular sentence, verse, or chap- 
ter. For instance — 

John ix. 3.— " Neither hath this man sinned, nor his 
parents." Rom. iii. 23. " All have sinned, and come short 
of the glory of God:" but the context of the former pas- 
sage shows the meaning to be, that his blindness was not 
the punishment of any particular sin ; and that, therefore, 
neither he nor his parents had sinned in the way the Jews 
thought they had. 

John xviii. 36. — " My kingdom is not of this world." 
The charge against our Lord, when tried by the Sanhedrim, 
was that of blasphemy, but the only charge by which the 
Jews could interest Pilate, the Roman governor, was a charge 
of treason, an attempt on the part of our Lord to set up a 



96 



INTERPRETATION OF THE BIBLE. [PART I. 



kingdom in opposition to Caesar (see Luke xxiii. 2). In 
reply, then, to this charge, repeated by Pilate in his inquiry, 
" Art thou the king of the Jews ?" our Lord says, 4 6 My 
kingdom is not of this world," i. e. I do not come to setup 
a temporal kingdom, a kingdom which can interfere with 
Caesar's power ; our Lord's being a spiritual kingdom over 
the hearts of men. Yet, in strange disregard of this, the 
passage has been often quoted as a Scriptural argument 
against ecclesiastical establishments, a subject with which 
the context shows it has nothing to do. 

1 Kings xxii. 15. — " Go and prosper," &c. ; the con- 
text shows that the very reverse of this is meant ; see also 
2 Kings x. 3. 

Again : Numb. xxii. 20 ; " Rise and go," (as clearly 
appears from the context in verses 12 and 32,) does not 
imply God's approbation, but the contrary ; as though 
God had said to Balaam, If after you know what you 
ought to do, your heart is still set on acting contrary to it, 
I give you up to your own heart's lust. (See Psalm lxxxi. 
12.) 

John xiii. 27. — " That thou doest, do quickly," &c. 
This, so far from being a command to Judas, is rather an 
awful warning, a declaration to Judas of Christ's foreknow- 
ledge of his wickedness and preparation for it. It was 
therefore peculiarly calculated to deter Judas from his pur- 
pose. 

2 Sam. xvii. 14. — The Lord had determined to defeat 
the good counsel of Ahithophel. It was atrociously wicked 
counsel, but the context shows in what respects it might be 
termed good, as being the best means to accomplish the end 
which Absalom had in view. In the same sense (as we 
have before observed) the unjust steward is commended by 
his lord for having done wisely. Luke xvi. 1 — 8. 

2 Sam. iv. 11. — Ish-bosheth, though, in his opposition to 
David, he acted contrary to the declared will of God a , and 
therefore very unrighteously, is termed by David a righteous 
person : the context explains this ; he was righteous as to 
his murderers, having done them no injury, and having 
given them no provocation. 

Psalm vii. 8. — "Judge me according to my righteousness," 

a 1 Sam. xvi. 12, 13. 2 Sara. iii. 9. 1 Sam. xxviii. 17. 



CH. IV. § X.] COMPARE SCRIPTURE WITH SCRIPTURE. 97 

i. e. his innocency in reference to the charge which Cush, 
the Benjamite, brought against him. David cannot be sup- 
posed to have pleaded his righteousness towards God, for 
in another place he acknowledges his iniquities "to be 
more in number than the hairs of his headV In the 
same sense, Dan. vi. 22 is to be reconciled with ix. 4, &c. 
" The better men are, the greater is the sense of their 
guilt, and the deeper their humiliation." — Lowth. 

1 Kings ii. 32. — " Who fell upon two men more righteous 
than he," — referring to Abner and Amasa. But they were 
both, though relatively better than Joab, wicked men. 

Ezek. xvi. 52. — " Thy sisters are more righteous than 
thou," — referring to Sodom and Gomorrah. These cities 
were very depraved ; but the expression is used in order 
to show the still deeper guilt of Judah. 

Rom. iv. 5. — " To him that worketh not," &c. ; i. e. (as 
appears from the context) so as to seek justification by it. 
In every point of view, works are necessary. 

1 Cor. xi. 29. — Taken out of its connexion, the word 
here rendered by our translators " damnation," might be 
understood in too strong a sense, as applying exclusively 
to the eternal torments. But the context (verses 30 — 32) 
shows that it refers principally to temporal judgments, as 
bodily distempers, &c. ; and it is material to observe, as 
Bishop Tomline remarks, that the word " damnation," when 
the Bible was translated, meant no more than condemnation : 
any sentence of punishment whatever, without a particular 
reference to the eternal torments to which the impenitently 
wicked will be consigned at the last day. 

1 Cor. x. 33. — " I please all men in all things." And 
Gal. i. 10. — "If I yet pleased men, I should not be the 
servant of Christ." St. Paul pleased all men, by accom- 
modating his dealings with them, as far as he could, to 
their respective circumstances, and condescending to their 
habits, and feelings, and prejudices ; not seeking his own 
profit, but the profit of many, that they might be saved : 
with this object, to the Jew he became a Jew, &c. Again, 
he did not please men, for he did not seek to gain their 
favour by any such condescensions as were inconsistent 
with truth and duty. 

b Psalm xl. 12 ; xxxviii. 4. 

F 



98 INTERPRETATION OE THE BIBLE. [PART I. 

1 Pet. v. 7. — " Casting all your care upon him," taken 
apart from its context, might be abused as an encourage- 
ment to inaction, and can only be understood when taken 
in connexion with the next verse. 

Matt. xxvi. 28. — " This is my blood," &c. After con- 
secration the wine is still called "the fruit of the vine" 
(verse 29). The passage therefore cannot be used as an 
argument for the Romish error of transubstantiation. 

The same remark applies to 1 Cor. xi. 24, as compared 
with 26 — 28, where the Apostle after consecration calls 
the elements bread. This passage, as Bishop Tomline re- 
marks, may of itself be considered as decisive against the 
doctrine of transubstantiation, which thus appears to be, as 
the 28th article of our Church expresses it, repugnant to 
the plain words of Scripture. 

1 John v. 20. — " This is the true God, and eternal life." 
The context shows that this refers to Jesus Christ, and is 
an unanswerable proof of his divinity. Three times in 
this chapter c , eternal life is attributed to Christ as the 
author and dispenser of it ; and what follows also adds 
greatly to the force of this interpretation, being a solemn 
caution against the worship of any other than the true God : 
" Little children, keep yourselves from idols." 

The immediate connexion of a passage is sometimes in- 
terrupted, 

1. By digression or "parenthesis. 

This is frequent in St. Paul's writings. Thus : 
Eph. hi. 1 — 14 : verses 2 — 13 are a digression: the im- 
mediate connexion of verse 1 is not with verse 2, but with 
verse 14. 

2. By the division of chapter s 6 -. 

Thus Isa. ix. 8 to x. 4 (Bishop Lowth remarks) is a dis- 
tinct poem, having no connexion whatever with what goes 
before or follows. Also the subject of Isa. liii. properly 
begins chap. lii. 13 ; and chap. li. ought to include the first 
twelve verses of chap. lii. 

c 1 John v. 11—13. See also ch. i. 2. 

d The Scriptures were very early divided into certain sections for 
ecclesiastical purposes, as we learn from Justin Martyr an d Clement of 
Alexandria. But the existing division of the Bible into chapters is the 
work of Hugo de St. Caro, in the 13th century. The New Testament 
was first divided into verses in the edition of Robert Stevens, a. d. 1551. 



CH. IV. § X.] COMPARE SCRIPTURE WITH SCRIPTURE. 99 

The first three verses of the eighth chapter of Jeremiah 
ought not to have been separated from those of the pre- 
ceding chapter. The sixth verse of the third chapter be- 
gins a distinct prophecy, which continues to the end of 
the sixth chapter. 

Bishops Lowth and Horsley consider Psalms xlii. and 
xliii. to be but one Psalm, and more than thirty MSS. con- 
firm this opinion. Obviously the first verse of the fourth 
chapter of the Epistle to the Colossians ought to be joined 
to the third chapter ; and the fourth and fifth chapters of the 
second Epistle to the Corinthians ought to be read together. 

The subject of the seventh chapter of the second Book of 
Kings (the account of the siege of Samaria) is begun at the 
twenty-fourth verse of the sixth chapter: and the importance 
of attention to this appears from comparing vii. 1 with the last 
verse of the sixth chapter. The gracious promise of deliver- 
ance was made by Elisha in reply to the impious declaration 
of Jehoram, " What should I wait for the Lord any longer ?" 

The twenty-first and twenty-second chapters of the Acts 
of the Apostles are closely connected with each other. 

The first verse of the seventh chapter of the second 
Epistle to the Corinthians should have been included in the 
sixth chapter, being the conclusion of the argument of the 
latter part of that chapter. 

II. The books of Scripture, though written by different 
persons, and at different times, are so connected together, 
as parts of one system, that it is often necessary to bring 
together passages from various parts, before they can be 
properly understood. 

Ps. cvi. 19. — "They made a calf in Horeb;" i. e. as 
appears from Exod. xxxii., on the very spot where, and at 
the time when, God was taking them into covenant. " They 
worshipped the molten image," and that so soon after they 
had seen the terrible plagues inflicted on the Egyptians for 
their idolatry e ; and had in the most solemn manner 
pledged themselves to renounce it f . 

1 Kings xxii. 48. — "But the ships were broken," &c. 
In 2 Chron. xx. 35 — 37, the reason is stated ; and the 



e Numb, xxxiii. 4. 
Exod. xii. 12. 



f . Exod. xx. 4, with xxiv. 3. 
F 2 



100 



INTERPRETATION OF THE BIBLE. 



[part I. 



comparison of the two passages gives a practical illustra- 
tion of the admonition, "If sinners entice thee, consent 
thounotS;" for if we are partakers of other men's sins, we 
shall also receive of their plagues. 

From 2 Kings ix. 26, it appears that Naboth's sons also 
were murdered by Jezebel. This is not recorded in 1 Kings 
xxi. 

By comparing Isaiah vi. 1 with John xii. 41, we find 
that Isaiah then saw the glory of Christ. 

Acts xv. 39. — Why should Barnabas so warmly espouse 
the cause of Mark? Col. iv. 10 tells us he was his ne- 
phew. 

Matt. xi. 28, compared with John vi. 35, shows that by 
coming to Christ, is meant believing on Him. 

Psalm cv. 37. — " There was not one feeble person among 
their tribes." A very remarkable fact, but not mentioned 
in the narrative of their departure in the twelfth chapter of 
Exodus. 

Matt. xxvi. 27, and Mark xiv. 23. — " Drink ye all" 
"They all drank," &c. That this command of Christ to 
receive the cup of the Lord extended to the laity, and was 
not confined to the Apostles or priests, is proved by 1 Cor. 
xi. 23 — 28. In six different passages, the eating of the 
bread, and drinking of the cup, are mentioned together by 
the inspired Apostle : and to all Christians indifferently he 
gives the same charge : " Let a man examine himself, and 
so let him eat of that bread and drink of that cup." 1 Cor. 
xi. 28. 

The history of Balaam affords an illustration of the im- 
portance of comparing Scripture with Scripture. In order 
to obtain a complete view of his character, we must turn not 
only to the narrative in the Book of Numbers h , but also to 
the Epistle of St. Peter 1 , where we are informed what mo- 
tive influenced him ; and again to that of St. Jude, in order to 
see the deep hold which covetousness had upon him j : while 
the Book of Revelation k particularly draws our attention to 
a very remarkable fact concerning him, that it was at his 



8 Prov. i. 10. 
h Numb. xxii. xxiii. xxiv. 
and xxxi. 



i 2 Peter ii. 15. 
3 Jude II. 
k Rev.ii. 14. 



CH. IV. § xi.] WORDS USED IN DIFFERENT SENSES, 101 

instigation Balak threw that temptation in the way of the 
Israelites which caused the destruction of 23,000 of them 
in one day 1 . See Bishop Butler's sermon on the character 
of Balaam. 

The disregard of this rule of comparing Scripture with 
Scripture led the Jews to reject Jesus as the Messiah, and 
even to justify that rejection by an appeal to Scripture. 

John xii. 34. — " We have heard out of the law that 
Christ abideth for ever : and how sayest thou, The Son of 
man must be lifted up? " That Christ was to abide for ever, 
they gathered from those passages of Scripture where his 
kingdom is represented to be everlasting : as Dan. vii. 14 ; 
Ezek. xxxvii. 25 ; Isa. ix. 7 ; and from God's promise to 
David, Psalm lxxxix. 36, 37. But had they also suffi- 
ciently attended, as Whitby remarks, to other passages, in 
which our Blessed Lord is represented as a suffering Messiah, 
they would have had their scruples removed, and would 
have readily believed what He so frequently foretold con- 
cerning Himself. See Ps. xxii. 18 ; xl. 6 ; Isa. liii. 2 — 12 ; 
Dan. ix. 26. 

§ xi. On the different senses in which words are used. 

Words are not always used exactly in the same sense. 
For instance — 

I. Blood. 

Acts xvii. 26. — " God hath made of one blood all nations 
of men," i. e. hath created the race of man all from Adam, 
their first parent. 

Matt, xxvii. 25. — " His blood be on us," &c. ; i. e. the 
guilt of having put Him to death. 

Eph. i. 7. — " Redemption through his blood," i. e. by 
the sacrifice of his death upon the cross where his blood was 
shed. This explains why, in the typical sacrifices of the 
Old Testament, the blood was consecrated rather than any 
other part of the victim. " For it is the blood that maketh 
atonement." Lev. xvii. 11. " And without shedding of 
blood is no remission." Heb. ix. 22. 



i 1 Cor. x. 8. 
F 3 



102 , INTERPRETATION OF THE BIBLE. [PART I. 



II. Covenant. 

The term "Covenant" is frequently used in the Bible. 
We read of God entering into covenant with man ; but this 
is in a sense differing somewhat from the covenants which 
men usually make with each other* 

In covenants which men make with each other, as for 
instance Abraham and Abimelech \ the contracting parties, 
remarks Beausobre, are at liberty, and have nearly the same 
right of proposing the conditions on which they are willing 
to agree and covenant together. But the case is otherwise 
in those which God has made with man. God is the 
Creator, and men his creatures : He is the supreme Mo- 
narch, and they his subjects : He is the Sovereign Lawgiver, 
and must be obeyed absolutely and without reserve. When 
God, therefore, says that He makes a covenant with man- 
kind, his meaning is, that out of condescension and mere 
goodness, He is pleased to bind Himself to the fulfilment of 
his promise, that He may engage them to obedience by a 
principle of gratitude and love. 

Hence God's great covenant with fallen man, through the 
Lord Jesus Christ, is described as "his mercy promised 
to our forefathers, Abraham," &c. m His mercy is thus 
promised to us in a covenant, in order to assure us of its 
certainty, and to remind us of the solemnity of our obliga- 
tion to holiness as partakers of such infinite mercy. 

The Old and New Covenants alluded to in Jerem. xxxi. 
31, Gal. iv. 24, and in many other parts of the Bible, refer 
to the Jewish and Christian dispensations. 

III. Faith. 

1 Cor. xiii. 2. — " Though I have all faith, so that I 
could remove mountains ; " i. e. such a reliance on some 
particular promise to that effect ; evidently of a very dif- 
ferent kind from that mentioned in Rom. v. 1. 

Rom. iii. 3. — " The faith of God ; " i. e. the faithfulness 
of God. 

Acts xxiv. 24. — "The faith in Christ;" i. e. the doc- 



1 Gen. xxi. 27. 



m Luke i. 72. 



€H. IV, § xi.] WORDS USED IN DIFFERENT SENSES. 103 

trines of the Gospel generally, of which reliance on Christ 
alone for salvation is the distinguishing feature. 

Rom. xiv. 23. — " Whatsoever is not of faith is sin." 
Here faith signifies not the belief of the Gospel, but the 
persuasion that what we do is lawful. 

IV. Flesh. 

Rom. vii. 5 ; viii. 8. — " They that are in the flesh can- 
not please God ;" i. e. those w T ho are under the guidance 
of their corrupt nature ; yet, 

Ezek. xxxvL 26. — " A heart of flesh " means a tender, 
teachable temper. 

Gal. iii. 3. — " Are ye now made perfect by the flesh ?" 
i. e. the outward ceremonies of the Mosaic law, particularly 
circumcision. 

Gen. vi. 12. — " All flesh had corrupted his way;" i. e. 
all men. So also Ps. lxv. 2 : " O thou that hearest prayer, 
unto thee shall all flesh come ;" i. e. all mankind. 

John i. 14. — " The Word was made flesh." 1 Tim. iii, 
16. — " God was manifest in the flesh;" i. e. appeared in 
human nature. 

V. Grace. 

Grace means favour ; but in the particular application of 
it, it is made to refer to different subjects. 

Rom. iii. 24. — " Being justified freely by his grace," 
refers to God's mercy in the pardon of sin, bestowed with- 
out any merit in us. 

Tit. ii. 11. — w The grace of God that bringeth salvation, 
hath appeared unto all men," refers to the Gospel. 

2 Pet. iii. 18. — " Grow in grace." Grace here seems to 
mean holiness, because holiness is the effect of God's grace, 
we being his workmanship, created in Christ Jesus unto 
good works. 

VI. Law. 

When the writings of the Old Testament were divided 
into Psalms, Law, and Prophets, the Law included only 
the Pentateuch. But in John x. 34, it refers to the Jewish 

f 4 



104 



INTERPRETATION OF THE BIBLE. 



[PART Ir 



Scriptures generally, the passage there quoted being in 
Ps. lxxxii. 6. 

Heb. x. 1. — It refers to the covenant made with the 
Jews, particularly their ceremonial law. 

Rom. vii. 7. — It applies to the Ten Commandments. 

Isa. ii. 3. — " Out of Zion the law ;" i. e. the doctrine of 
the Gospel ; because it has the nature and power of a law, 
obliging us to the belief and practice of it no less than the 
old law did. 



Noah n , Job °, Asa p, and others, are spoken of as perfect ; 
but this is not the sense in which the term is used in Heb. 
xii. 23. It means only that they were sincere ; not as the 
spirits of the just in heaven, absolutely free from all sin. 

Other instances may be given of words not always being 
used in the same sense. Thus : 

Matt. xi. 25. — " At that time Jesus answered and said ;" 
answering in Scripture, does not always signify replying 
to the words of another : any speech made upon a fit occa- 
sion is called an answer, though no remark has been pre- 
viously made. 

2 Kings xvii. 33. — "The Samaritans feared the Lord, 
and served their own gods ;" that is, it was a slavish fear 
arising only from a dread of punishment ; not that filial 
fear which is described as the beginning of wisdom < 3, and 
the effect of which is hatred of evil r . 

Heb. ix. 27. — " It is appointed to man once to die 
i. e. temporally. John viii. 51. — "If any man keep my 
sayings, he shall never see death ;" i. e. the second or 
eternal death. 

These illustrations are sufficient to suggest caution in 
the interpretation of Scripture. 



Every language has its idioms, i. e. modes of expression 
peculiar to itself. The Old Testament having been written 



VII. Perfect. 



§ xii. Hebraisms. 



11 Gen. vi. 9. 

Job i. 1. 

P I Kings xv. 14. 



<1 Job xxviii. 28. 
r Prov. viii. 13. 



CH. IV. § xii.] HEBRAISMS. 



105 



in Hebrew, the peculiar idioms of that language are fre- 
quently found in our English translation. These are 
called Hebraisms. The New Testament also contains 
Hebraisms, because, though originally written in Greek, it 
was written by Jews ; and they, therefore, occasionally 
conveyed their ideas by expressions peculiar to their native 
language. 

Of the Hebraisms in the Holy Scriptures the following 
may be noticed : 

1. It is an idiom of the Hebrew language to call the 
effect, or the object, or any thing that belongs to another, 
the son or child of it. 

1 Sam. i. 16. — Hannah pleads with Eli not to account 
her a daughter of Belial. 

1 Sam. xxv. 17. — Nabal is called a son of Belial. 

1 Sam. ii. 12. — Eli's sons are called sons of Belial. 

Belial is a Hebrew word, implying a wicked, worthless 
person ; and, therefore, a son cr daughter of Belial implies 
a wicked person. 

Luke x. 6. — " Son of peace," means a pious, unpre- 
judiced person, disposed to receive the blessings of the 
Gospel. 

John xvii. 12. — Judas is called the "son of perdition," 
i. e. one worthy of perdition. See also Matt, xxiii. 15 ; 
2 Thess. ii. 3. 

Eph. ii. 3. — " Were by nature children of wrath 
" children of wrath " means " liable to, or worthy of, wrath." 

Eph. v. 6—8.—" Children of disobedience," of "light," 
means respectively "disobedient," "enlightened" per- 
sons. 

2. As the Jews have but few adjectives in their language, 
they supply their place with substantives. 

1 Thess. i. 3. — " Your work of faith, and labour of love, 
and patience of hope." AH these expressions are Hebraisms 
for active faith, laborious love, and patient hope, and might 
very properly be so translated. 

Eph. i. 13. — " Ye were sealed with that Holy Spirit of 
promise," i. e. with the promised Spirit. 

Col. ii. 8. — " Philosophy and vain deceit," means " a 
deceitful and vain philosophy." 

3. It is a common Hebraism to denote the greatness or 

F 5 



106 



INTERPRETATION OF THE BIBLE. 



[part I. 



excellence of a thing by employing the words, "of Cod," 
or M of the Lord." Thus, 

Acts vii. 20. — The expression " exceeding beautiful," is 
literally " fair to God." See margin. 

Ps. lxxx. 10. — " Goodly cedars," are " cedars of 
God," 

Jonah iii. 3. — " An exceeding great city," is, " a great 
city of God." 

4. The highest Hebrew superlative was formed by 
doubling the word. 

2 Cor. iv. 17- — - 8 Weight of glory." The Hebrew word 
answering to glory, signifies both weight and glory, 

Eph. i. 19. — " According to the working of his mighty 
power;" literally it is, "according to the energy of the 
strength of his force." Here strength and force, two 

o ... . . 

words of the same signification, are joined to heighten the 
style. 

5. "To be found," " to be called," often mean among 
the Hebrews, "'to be;" of which Matt. L 18 is an un- 
doubted example ; for it was Joseph's ignorance of Mary's 
miraculous conception which led him to think of putting 
her away. 

Compare Heb. xi. 5, with Gen. v. 24, " Enoch was not 
found." " Enoch was not." 

Phil. ii. 8. — " Being found in fashion as a man," i. e. 
being. 

Isa. ix. 6. — " His name shall be called wonderful," i. e. 
He shall be wonderful, &c, i. 26. — "Jerusalem shall be 
called," i. e. shall be " the city of righteousness." 

6. " Loving and hating," in the Hebrew language, is 
often only an emphatic mode to express choosing one thing 
or person and leaving another ; or preferring one before 
another. Our Saviour thus uses this Hebraism, John xii. 
25 ; Matt. x. 39. 

Luke xiv. 26. — It is said, " If any man come to me, and 
hate not his father," &c. Our clue to the meaning of this is 
in Matt. x. 37, where our Lord says> " Whoso loveth 
father or mother more than me." 

. Rom. ix. 13. — "Jacob have I loved, but Esau have I 
hated," i. e. I have preferred Jacob to Esau. 

7. It is a Hebraism to express things in an imperative 



ch. iv. § xiii.] 



PROPER NAMES. 



107 



and active form, which are to be understood only permis- 
sively. — Abp. Tillotson. Thus 1 Kings xxii. 22. " Go 
forth and do so " implies only a permission, not a com- 
mand. 

Isa. vi. 10. — "Make the heart of this people fat," is a 
statement of the fact as to what would be the consequence 
when God withdrew his restraining grace, and left them to 
themselves. 

8. Gen. iii. 5. — Knowing good and evil," is a Hebrew 
phrase for a very enlarged knowledge, as in 2 Sam. xiv. 
17 and 20. On the contrary, to know or to speak neither 
good nor evil, is to know or to speak nothing at all. Deut. 
i. 39 ; Gen. xxxi. 29. 

§ xiii. Importance of attending to Proper Names. 

1. The same persons or places sometimes have several 
names. 

Moses' father-in-law is called in different places Raguel, 
Reuel, and Jethro. 

Joshua is twice in the New Testament called Jesus s . 
Nahash* is the same as Jesse u , the father of David ; 
hence we find that Joab and Amasa were near relatives to 
David and to each other. We are thus better able to 
understand many circumstances in their history, and more 
fully to see the guilt of Jpab in the assassination of Amasa. 
2 Sam. xx. 10. 

Mark ii. 14. — " And as he passed by, he saw Levi," 
&c. ; this is the same person as Matthew. Thaddeus, 
Lebbeus, and Judas, are all different names for the Apostle 
St. Jude. 

Horeb and Sinai are often spoken of indiscriminately, 
being different peaks of one and the same range of moun- 
tains. Deut. v. 2 ; Exod xix. 18 — 23. 

The Sea of Tiberias is the same as the Lake of Genne- 
sareth, or, as it was more anciently called, Cinnereth. 
Numb, xxxiv. 11 ; Josh. xii. 3; xix. 35. 

Edom and Idumea are the same. 



s Acts vii. 45. 
Heb. iv. 8. 



t 2 Sam. xvii. 25. 
« 1 Chron. ii. 13—16. 

F 6 



108 



INTERPRETATION OF THE BIBLE. [PART I. 



Greece, or Grecia, was known by the name of Javan 
among the Hebrews. In our English Bibles, Javan is 
sometimes used, as inlsa. lxvi. 19 ; Ezek. xxvii. 13 ; and 
sometimes the modern name Greece, as in Zech. ix. 13 ; 
Dan. viii. 21 ; Joel iii. 6 : Javan was the fourth son of 
Japheth. Gen. x. 2. 

2. Different persons and places have sometimes the same 
name. 

Ephraim, in Gen. xlviii. 5, refers to a person; in Judges 
i. 29, to a tribe; in Jer. xxxi. 18, to the Ten Tribes of 
Israel ; in John xi. 54, to a city. 

Amaziah was the name, not only of an idolatrous king of 
Judah (2 Chron. xxv.), but of an idolatrous priest of Bethel, 
who accused Amos to Jeroboam of conspiring the death of 
the king. Amos vii. 10, 11. 

Among the kings of Judah and Israel there were several 
of the same name (see Table, p. 245). 

There were several Zachariahs : (1) Zachariah, the fourth 
in descent from Jehu, who reigned just long enough to fulfil 
God's promise to Jehu. 2 Kings xv. 8, and x. 30. (2) 
Zechariah, a prophet basely murdered by Joash, who had 
been redeemed from destruction by his father. 2 Chron. 
xxiv. 20 — 22. (3) Zechariah the prophet, whose writings 
form part of the Bible, and who was raised up to encourage 
the Jews to rebuild the temple. Ezra v. 1. (4) Zacharias 
(which is the same name with Zachariah), the father of 
John the Baptist. Luke i. 59, 60. 

There were several Herods : (1) Herod, infamous for 
his attempt to murder our Blessed Lord in his infancy, but 
called in profane history the Great. Luke xvi. 15. (2) 
Herod Antipas, his son — inquisitive about the truth without 
loving it v , crafty w , incestuous x , superstitious^, the murderer 
of John the Baptist 2 , and the mocker of our Blessed Lord 
in his last sufferings a . (3) Herod Agrippa, nephew of 
Herod Antipas, and grandson of Herod the Great, the mur- 
derer of the Apostle James, and eaten of worms for his 
pride. Acts xii. 1—3. 20—23. 



v Mark vi. 20. 

Luke xxiii. 8. 
w Luke xiii. 32. 
x Matt. xiv. 3. 



y Mark vi. 16. 

z Matt. xiv. 1— 10. 

a Luke xxiii. 11. 



ch. iv. § xiii.] 



PROPER NAMES. 



109 



So there are some names which appear to have been 
common to several successive kings of a country. Thus we 
read of Pharaoh king of Egypt who reproved Abraham for 
his sin b ; of Pharaoh who commended Joseph, and made 
him ruler over Egypt c ; of Pharaoh who, in attempting the 
destruction of the people of God, was himself destroyed d ; 
of Pharaoh whose daughter Solomon married e ; of Pharaoh 
Nechoh who slew Josiah f ; of Pharaoh Hophra (or Apries) 
his successor, denounced by Jeremiah s and Ezekiel h , for 
his arrogance, impiety, and treachery. Pharaoh probably 
means father of the country, and was the name of all the 
kings of Egypt till the Babylonish Captivity, and perhaps 
longer ; as Ptolemy was their name after the time of 
Alexander. (Bp. Patrick.) — Abimelech \ which means my 
father the king, was a name common to the kings of the 
Philistines. Benhadad was a name common to the Syrian 
kings. Three Benhadads are mentioned in the books of 
Kings j . Jabin was a common name of the kings of Canaan, 
as evidently the Jabin mentioned in the book of Joshua k , 
was not the Jabin mentioned in the book of Judges 1 ; 
Agag was the name of the kings of the Amalekites m ; and 
Artaxerxes, of the Persians. The Roman Emperors all 
took the names of Caesar and Augustus. The Augustus 
mentioned in Luke ii. 1, was the second Emperor of Rome. 
The Caesar who was reigning when our Lord was crucified, 
was Tiberius. John xix. 15. The emperor to whom 
St. Paul appealed, and who is called both Augustus and 
Caesar, was Nero. Acts xxv. 21. 

The Antioch mentioned in Acts xiii. 1, and the Antioch 
mentioned in 2 Tim. iii. 11, were different places ; the one 
was in Syria, the other in Pisidia. 

There were two Bethlehems n . There were, at least, 
two Caesareas, viz. Cassarea Philippi °, near the springhead 

b Gen. xii. 18. 2 Kings viii. 7. 

c Gen. xli. 38—45. 2 Kings xiii. 3. 



d Exod. xiv. 28. 
e 1 Kings iii. 1. 
f 2 Kings xxiii. 29. 
g Jer. xliv. 30. 
h Ezek. xxix. 2, &c. 
* Gen. xx. 2 ; xxvi. 8. 
j 1 Kings xv. 18. 



k Josh. xi. 1 ; xii. 19. 



1 Judges iv. 2. 
m Numb. xxiv. 7< 



1 Sam. xv. 8. 
11 Josh. xix. 15. 
o Acts viii. 40. 



110 INTERPRETATION OF THE BIBLE. [pARTI. 

of Jordan, about -30 miles to the north of the sea of Galilee ; 
and Csesarea on the sea-coast of Samaria, where Philip the 
evangelist lived p , where Peter converted Cornelius q , where 
Paul defended himself against the Jews r , and where Herod 
Antipas was smitten by an angel s . There were also several 
Mizpehs — Mizpeh in Judah, where Samuel dwelt t ; Miz- 
peh in Gilead, where Jephthah dwelt u ; and Mizpeh of 
Moab, where David's conduct was a bright example of 
filial piety. 1 Sam. xxii. 3. 

3. Scripture names have often a very significant mean- 
ing. Thus : 

Achan, 64 he that trouhleth ;" thus his name becomes an 
epitome of his history, which awfully displays the folly and 
guilt of covetousness. Josh. vii. 

Adam, earthly, or red earth. Gen. ii. 7. 

Abraham, father of a great multitude ; Gen. xvii. 5 ; a 
prophecy wonderfully fulfilled with regard to both his 
natural and spiritual seed. Gal, iii. 29. 

Alleluia, praise the Lord ; the song of heaven to the 
Redeemer's glory. Rev. xix. 1 ; vii. 10. 

Baal, the name of the Phoenician idol, and Bel, the name 
of the Babylonish idol, both mean Lord. 

Beer, a well. Numb. xxi. 16. Beerlahairoi, the well of 
him that liveth and seeth me ; Hagar's memorial of God's 
compassion to her. Gen. xv. 14. 

Edom, red ; a brand put on Esau's profaneness in selling 
his birthright for a mess of red pottage. Gen. xxv. 30. 

Ebenezer, the stone of help raised by Samuel. 1 Sam. 
vii. 12. 

Israel, a prince with God; a name given to Jacob as 
an encouragement to us to persevere in prayer, as the 
name Israelites given to his people was to remind them of 
what should be their distinguishing character. Gen. xxxii. 
28. 

Judah, praise the Lord; directing us to him as the 
ancestor of the promised Messiah. Gen. xlix. 10. 

Jubilee, sounding of the trumpet; the year of Jubilee being 
proclaimed by a trumpet. Lev. xxv. 9. 



P Acts xxi. 8. 
q Acts x. 1. 

1 Acts xxiv. ; xxiii. 33. 



s Acts xii. 23. 
t 1 Sam. vii. 5, 6. 
u Judges xi. 34. 



ch. iv. § xiii.] 



PROPER NAMES. 



Ill 



Melchizeclek, king of righteousness ; remarkably showing 
how much Christ is kept in view in the historical parts of 
the Old Testament. Gen. xiv. 18 ; Heb. vii. 2. 

Messiah, (the same as Christ,) anointed, 1 Sam. ii. 10 ; 
Dan. ix. 25 ; Acts x. 38. 

Moses, taken out of the water ; a constant memorial of 
the goodness of God's Providence to him. Exod. ii. 10. 

Noah, rest ; a suitable name for him, to whom God gave 
the promise that the ground should not again be cursed for 
man's sake, and through whom was preserved that promise 
of the Messiah, in whom alone the soul of man can find 
rest. 

Phylactery, a preservative. Matt, xxiii. 5. The word 
is derived from the Greek, and was originally applied to 
certain charms which the Pagans carried about with them, 
to preserve them from evil, disease, danger, &c. The 
Jewish phylacteries were little rolls of parchment, in which 
were written certain words of the law. These they wore 
on their foreheads, and on the wrist of the left arm. The 
passages written on them were Exod. xii. 2 — 10, 11 — 16 ; 
Deut. vi. 4 — 9 ; xi. 13 — 21. The superstition of wearing 
them arose from a perversion of Exod. xiii. 9. 16. 
(Bishop Patrick, Calmet.) 

Salem, 'peace. 

Samuel, asked of the Lord ; peculiarly descriptive of the 
fact, 1 Sam. i. 20 ; and it is very observable that he whose 
name was intended as a memorial of God's goodness in 
answering prayer, was in his life distinguished as a man of 
prayer. Ps. xcix. 6. 

Solomon, peaceable. 1 Chron. xxii. 9. 

Teraphim, images ; referring to idolatrous worship, and 
thus throwing light on that remarkable prophecy of Hosea 
respecting the present state of the Jews, who have been 
bitter enemies of truth, as seen in their continued rejection 
of Christianity, and who have yet been restrained from 
idolatry, to which they were formerly so prone. See Hos. 
iii. 4. 

Tophet, a drum ; the name of a place near Jerusalem, 
where children were burnt as offerings to Moloch, and 
drums beat to drown their cries. 

Urim and Thummim, light and perfection; indicating 



112 



INTERPRETATION OF THE BIBLE. 



[part I. 



the clearness with which God would impart to the High 
Priest the knowledge of his will, when that knowledge 
was sought by means which He had appointed. See Exod. 
xxviii. 30. 

To these may be added the names of the captives in 
Babylon. 

Daniel, God is my judge. 
Hananiah, the grace of the Lord. 
Michael, he that is the strong God. 

Azariah, the Lord is a help. These were the names 
given to these three men at their circumcision, when 
taken into covenant with the God of Israel. But the 
names Belteshazzar, Shadrach, Meshach, and Abednego, 
by which their conqueror and patron sought to ennoble 
them, seem to have been intended as a snare to them 
to renounce their religion, and forget the God of their 
fathers. 

Belteshazzar means the keeper of the hid treasures of 
Bel, the great Babylonish idol. 

Shadrach means the inspiration of the Sun, which the 
Chaldeans worshipped. 

Meshach probably refers to the goddess Shach, under 
which name Venus was worshipped. 

Abednego, the servant of the shining fire, which they 
worshipped also. Dan. i. 6, 7. 

As Daniel, Shadrach, Meshach, and Abednego, are among 
the most illustrious examples on record of men unhurt by 
prosperity, and enabled to overcome one of the strongest 
temptations, that of the fear of man, a temptation by which 
Abraham v , Isaac w , David x , and Peter y , were overcome, 
these significations of their names are not to be overlooked. 
Luke xiv. 26 ; Heb. xi. 33, 34 ; 1 John v. 4, 5. 

Those names which begin or end with EL, or begin 
with JE, or end with I AH, were generally designed to 
express some relation to God ; as Bethel, the house of 



The names which God thought fit to give of Himself 



God. 



v Gen. xii. 11— 13; xx. 2—11. 
w Gen. xxvL 7- 
x 1 Sam. xxvii. 1. 



y Matt. xxvi. G9— 74. 
Gal. ii. II, 12. 



ch. iv. § xiv.] 



GEOGRAPHY. 



113" 



were descriptive of his attributes. Exod. iii. 14; vi. 3,* 
xxxiii. 18 — 20 ; xxxiv. 5 — 7 ; Rev. xxi. 6, 

Parents or ancestors are put for their posterity. Thus,. 
Gen. ix. 25, "cursed be Canaan," i. e. his posterity; God 
foreseeing their wickedness, which began in their father 
Ham. The curse did not affect individuals, or even na- 
tions, so long as they continued righteous, for Melchizedek 
and Abimelech appear to have been both Canaanites. Gen. 
xiv. 18 — 20 ; xx. 6 ; see also Gen. xv. 16 ; and see also 
Matt. xv. 22. 28. 

Jacob and Israel are often put for the Israelites, as in 
Exod. v. 2 ; Numb, xxiii. 21 ; xxiv. 5. 17 ; Deut. xxxiii. 
28 ; 1 Kings xviii. 17, 18 ; Ps. xiv. 7 ; cxxxv. 4. 

§ xiv. Value of some knowledge of Geography. 

Geography principally refers to the relative situation of 
places. 

I. The first thing we may notice, is the peculiarity of 
some geographical terms as used in the Scriptures. 

The Hebrews (as Mr. Mede observes) use the word 
" Isles " to signify all those countries divided from them 
by sea ; or sometimes any region, country, or province. 
Isa. xi. 10, 11; xl. 15; Jer. ii. 10 ; Job xxii. 30; Isa. 
xx. 6. 

Lesser Asia and Europe, peopled by the descendants 
of Japheth, are called the Isles of the Gentiles. Gen. 
x. 5. 

The term coasts does not always apply to land bordering 
on the sea — thus " in all the coasts," Matt. ii. 16, means in 
all the parts. In another passage, 4 6 coasts" refers to the 
inland countries belonging to the cities of Tyre and Sidon. 
Matt. xv. 21. 

Paul was forbidden to preach in Asia, yet he immediately 
essayed to go into Bithynia. Acts xvi. 7. Without a 
knowledge of the peculiarity of some of the geographical 
terms of Scripture, we might be ready to charge him with 
an act of disobedience, for Bithynia was not only in what 
we call Asia, but in Asia Minor. " Asia," however, through- 
out the Acts of the Apostles and the Epistles of Paul, 
so far from being what we understand by the term, does not 



114 INTERPRETATION OF THE BIBLE. [PART I. 

mean the whole of Asia Minor, or Anatolia, but a parti- 
cular district, of which Ephesus was the capital. Acts ii. 9 - T 
1 Cor. xvL 19 ; Rev. i. 4. 

Ever since the Grecian monarchy prevailed over so great 
a part of the world, the Jews called all the civilized part 
of mankind, except themselves, Greeks. (See Acts xix. 
10; xx. 21 ; Rom. i. 16; ii. 9, 10 ; x. 12.) This ex- 
plains why she, who is called by Matthew a woman of 
Canaan, k e. one of the old stock of the Canaanites, is 
called by Mark a Greek, though, as Mark himself says, 
she was a native of Syro-Phcenicia. See Matt. xv. 22 ; 
Mark vii. 26. 

The term Grecians, however, (or Hellenists,) which we 
meet with in the Acts of the Apostles, denotes not the 
Gentiles, but those Jews, who, born and living in other 
countries, though occasionally coming up to Jerusalem, as 
their law required, used the Greek language and the Greek 
translation of the Scriptures. See Acts vi. 1 ; ix. 29 ; 
xi. 20. 

When places are mentioned as lying North, South, East, 
or West, it is generally to be understoood of their situation 
with respect to Judea and Jerusalem. 

II. Without a knowledge of ancient Geography, many 
fulfilled prophecies must be unintelligible. Thus, 

. Balaam's wonderful prophecy z of the conquests of Alex- 
ander and his successors, and of the Romans over the 
Assyrians and Jews, and of the destruction of the Mace- 
donian and Roman Empires, would be unintelligible to 
those who knew not that the family of Chittim, or Kittim, 
(the son of Java,) settled in Macedonia and Italy ; that 
Asshur refers to the Assyrians, and Eber to the Jews. 
Gen. x. 4. 

III. Sometimes for want of a knowledge of Geography, 
the peculiar force and beauty of a passage of Scripture is 
lost to us. 

Thus, Isa. xxviii. 1, " Woe to the crown of pride," &e. 
referring to Samaria, now Sebaste. This city, beautifully 
situated on the top of a round hill, and surrounded imme- 
diately by a rich valley, and a circle of other hills beyond 
it, suggested the idea of a chaplet or wreath of flowers, worn 



z Numb. xxiv. 24. 



ch. iv. § xiv.] 



GEOGRAPHY. 



115 



upon the head on occasions of festivity. Thus the expres- 
sions of the proud crown, and the fading flower of the 
drunkards, add much to the force of the metaphor. The 
practice of wearing such chaplets is referred to in Wisd. ii. 
7, 8. See Lowth on Isaiah. 

IV. A knowledge of Geography often removes apparent 
contradictions. 

In Luke xxiv. 50. (referring to our Lord's ascension), it 
is said, " Jesus led his disciples out as far as Bethany," 
&c .: but in Acts i. 12 we read that the disciples returned 
from Mount Olivet. Olivet was situated between Beth- 
phage and Bethany, and our Lord ascended from that part 
of the mountain which lay next Bethany. So that the two 
accounts are quite consistent. 

The two continents of Asia and America are so widely 
separated from each other by the vast Pacific or Eastern 
ocean at their southern extremities, that it gave occasion to 
infidels to cavil at the Mosaic account of all mankind 
being descended from one common ancestor ; but a better 
acquaintance with geography has entirely confuted this 
objection. Asia and America are now found to approach 
each other within 13 leagues, instead of 800, as was sup- 
posed ; and in this narrow strait there are several inter- 
vening islands, as Behring's, &c. Among other good pur- 
poses, therefore, the voyages of Captain Cook have rendered 
an essential service to religion, by robbing infidelity of a 
favourite objection to the Mosaical account of the peopling 
of the earth. North America might have been easily fur- 
nished with inhabitants from the opposite coasts of Asia, 
and South America by means of the great chain of newly- 
discovered tropical isles scattered between the two great 
continents, and successively colonized from Asia ; and also 
on its eastern side by vessels driven by storms or trade - 
winds and currents, from the shores of Europe and Africa ; 
and, indeed, the similarity of languages, religion, manners, 
and customs, in several leading points, furnishes decisive 
evidence of the descent of all mankind from the same 
parent stock. See Dr. Hales. 

V. A knowledge of Geography enables us also to appre- 
ciate the minute accuracy of the historian. 

Thus, John iv. 49, the nobleman in an agony of mind 



116 



INTERPRETATION OF THE BIBLE. [PART I. 



says, " Come down ere my child die," &c. The expression 
of his coming down to Capernaum is singularly illustrated 
by the present features of the country : for, in fact, the 
whole route from Can a, according to the position of the 
place now so called, is a continued descent towards Caper- 
naum. (D. E. S. Clarke.) The distance from Cana to 
Capernaum was about 23 miles. (Dr. Hales.) 

VI. Sometimes a knowledge of Geography sheds a 
lustre on character, and suggests some important moral 
lesson. 

Acts viii. 27. — " Behold a man of Ethiopia," &c. ; 
that is, African Ethiopia, lying below Egypt. Geo- 
graphy thus teaches us, that this great officer of state had 
come from a great distance to worship at the Temple. 
Ought trifling excuses, then, to keep us from the house of 
God ? 

Acts xix. 21. — Here is a vast circuit. So again, in 
chap. xiii. and xiv. we find Paul labouring in Seleucia, 
Cyprus, Pamphylia, Pisidia, Lycaonia ; and chap. xvi. 
called over to Macedonia, and so into Europe. We find 
him engaged at Thessalonica, Berea, Athens, Corinth, 
Ephesus, Galatia. A knowledge of the extent and dis- 
tance of these countries, traversed thus by one who knew 
that at every step bonds and afflictions awaited him, en- 
ables us better to appreciate the ardour of that love of 
Christ which thus constrained him. What an example to 
us of self-denial and Christian devotedness ! 

Again, that Sodom and Gomorrah were in the very midst 
of the land of Canaan a , aggravates the guilt of the Ca- 
naanites, w r ho, in the time of Joshua took no warning from 
their punishment to avoid their sins. Lev. xviii. 24, 25 ; 
Josh. x. 40. 

It may be remarked also, that Canaan was about the 
centre of the civilized world, when God placed that people 
there to whom alone He committed his oracles b ; and we 
can have little doubt but that this was done in order that 
they might more easily give instruction to the world. 
(See Graves on the Pentateuch, Part iii. Lect. v. Effects 
of Judaism on the Gentiles.) 



a Gen. xix. 23—25. 



b Psalm cxlvii. 19, 20 ; Rom. iii. 2. 



ch. iv. § xiv.] 



GEOGRAPHY. 



117 



VII. It may often be desirable, when referring to a par- 
ticular place, to inquire what other remarkable events 
happened there. This will sometimes throw light even on 
the immediate subject. 

For instance, Gen. xlvi. 1, Jacob came to Beersheba, and 
offered sacrifice. The peculiar propriety of his making 
this the spot for his first act of public worship on leaving 
Canaan for Egypt, may be noticed from what had taken 
place there. It was at Beersheba that his grandfather Abra- 
ham called on the name of the everlasting God c . While 
Abraham sojourned at Beersheba, it pleased God to make 
that signal trial of his obedience by requiring him to go 
into the land of Moriah, and there offer his only son Isaac, 
whom he loved, for a burnt-offering. To Beersheba Abra- 
ham returned with Isaac, enriched with the Divine bless- 
ing d . At Beersheba, Jacob's father, Isaac, had the promise 
renewed to him, and built an altar there, and called upon 
the name of the Lord. These associations were calculated 
to attach a solemn importance to this place in the mind of 
Jacob, and to render Beersheba a spot very suitable for his 
thus seeking, at this critical period of his life, the blessing 
of God upon himself and his children. 

Judg. ii. 1. — " And an angel of the Lord came up from 
Gilgal to Bochim," &c. At Gilgal the Israelites first rested 
in Canaan : there they renewed their covenant with God. 
At Gilgal were the twelve stones, memorials of the power 
and grace of God in drying up the waters of Jordan e : 
from thence God had so often gone out with them to battle, 
and given them success. That the angel came, therefore, 
from Gilgal, would add greatly to the force of his reproof, 
by reminding them of their ingratitude. 

By observing that Zarephath was in Zidon, and that 
Jezebel was a Zidonian f , it is seen that Elijah found shelter 
from his bitterest enemy in her own country ; thus sig- 
nally does God's providence protect his people. See Psalm 
Ixxxiv. 12. 

2 Kings ii. 2—5 ; 1 Kings xii. 33 ; xvi. 34.— Bethel 
was infamous for idolatry, and Jericho had lately been 
built in defiance of a Divine curse. Josh. vi. 26. — To find 



c Gen. xxi. 33. 
d Gen. xxii. 19. 



e Josh. iv. 20. 

f 1 Kings xvii. 9 ; xvi. 31. 



118 INTERPRETATION OF THE BIBLE. [PART I. 

sons of the prophets, and considerable numbers of them, 
at such places, is a striking instance of God's reluctance to 
withdraw the means of grace from the wicked. 

Many interesting associations are connected with the 
Mount of Olives. There, how often had the Saviour spent 
the night in prayer s \ there He wept over Jerusalem h : 
there He foretold its destruction 1 : there was his agony k : 
there his triumph, when, ascending up on high, He led 
captivity captive \ and opened the kingdom of heaven to 
all believers. 

VIII. Under the term Geography may be included a 
notice of the climate, weather, &c. A knowledge of these 
also will throw light on Scripture. 

In the thirty-fifth chapter of Isaiah, which so beautifully 
describes the blessings of the Gospel, we read not only of 
the excellency of Carmel, but of the glory of Lebanon. This 
consisted principally in its magnificent cedars : a further 
reference to which we have in Hosea xiv. 5 : " He shall 
cast forth his roots as Lebanon." 

A knowledge of the intense heat of the climate, which 
is sometimes sufficient to cause instant death, adds to the 
force of such passages as that of Isaiah, where, referring to 
our Blessed Saviour, it is said, " He shall be as the shadow 
of a great rock in a weary land." Isa. xxxii. 2. So also 
2 Kings iv. 18, &c. 

The dew of that country rendered the ground peculiarly 
soft and fruitful : with the knowledge of this, refer to 
Deut. xxxii. 2, and Hosea xiv. 5. The dew fell suddenly 
and heavily, not a blade of grass escaping it : hence the 
force of Hushai's remark, " We will light upon him as the 
dew falleth on the ground." 2 Sam. xvii. 12. 

We read in Gen. xxvi. of Isaac digging sundry wells, 
and of the strife which they occasioned between him and 
Abimelech, the king of the Philistines. 

So again, Moses, magnifying the Divine bounty to the 
children of Israel, among other parts of the inventory, 
reckons up, not only great and goodly cities which they 



S Luke xxi. 37 ; xxii. 39. 

John viiL 1 ; xviii. 2. 
h Luke xix. 41. 



i Matt. xxiv. 3, &c. 
k Luke xxii. 44. 
1 Acts i. 12. 



ch. iv. § xiv.] 



GEOGRAPHY. 



119 



builded not, but wells likewise digged, which they digged 
not. Deut. vi. 11. 

We cannot duly appreciate the force of these and similar 
passages of Scripture, without reflecting that in those hot 
countries where water was so scarce, a well or fountain of 
living or running water was a possession of inestimable 
value. 

At Cairo and Constantinople the gratuitous distribution 
of water is esteemed a most beneficial charity. 

At Suez, a very considerable price, not less than a groat 
or sixpence a gallon, was paid for fresh water. 

Persons are forced to travel across the deserts without 
any supply for their camels, sometimes as much as eighty 
miles. The wells too are very deep, many of them being 
from 160 to 170 feet. 

Macknight has the following remarks on the comparison 
by Peter m of false teachers to wells without water, and 
clouds driven by the tempest. u There being few wells, 
and but little rain in the eastern countries, it was a grievous 
disappointment to a thirsty traveller to come to a well with- 
out water. The husbandman was equally disappointed to 
see clouds arise which gave the prospect of rain, but which 
ended in a tempest, which instead of refreshing, destroyed 
the fruits of the earth. By these comparisons, the osten- 
tation, hypocrisy, levity, and perniciousness of the false 
teachers are set forth in the strongest colours." 

Many allusions are made in Scripture to the whirlwind, 
especially as illustrative of the irresistible power of God in 
the punishment of the wicked, and the suddenness with 
which it sometimes overtakes them 11 . But the force of 
such allusions will not be felt unless we are aware of the 
nature of the whirlwind in those countries. Mr. Bruce, in 
his travels to discover the source of the Nile, was suddenly 
enclosed in a violent whirlwind in a plain near that river, 
which lifted up a camel, and threw it to a considerable 
distance, with such force as to break several of its ribs : it 
threw himself and two of his servants down on their faces, 
so as to make the blood gush out from their nostrils. 

Often a quantity of sand and small stones gradually 

m 2 Pet. ii. 17. 

11 Prov. i. 27 ; x. 25. Hosea xiii. 3. Matt. vii. 27. 



120 INTERPRETATION OF THE BIBLE. [PART I. 

ascends to a great height, and forms a column 60 or 70 feet 
in diameter, and so thick, that, were it steady in one spot, 
it would appear a solid mass. This not only revolves within 
its own circumference, but runs in a circular direction over 
a great space of ground, sometimes maintaining itself in 
motion for half an hour, and at length falling so as to 
form a small hill of sand. (Belzoni's Egypt.) This explains 
such passages as this : " They shall be chased .... like a 
rolling thing before the whirlwind ." If such is the power 
of God in the punishment of sinners, let us fear to sin, lest 
sudden destruction come upon us. Prov. xxix. 1. 

1 Sam. xii. 16, 17. — " Now therefore, stand and see 
this great thing which the Lord will do before your eyes. 
Is it not wheat harvest to-day ? I will call unto the Lord, 
and he shall send thunder and rain." Rain and a thunder- 
storm in summer would be nothing extraordinary in our 
country ; but in Judea it is very uncommon. 

Exod. ix. 18 — 26.— When Moses foretold to Pharaoh 
there would be grievous rain in every part of Egypt except 
the land of Goshen, we cannot duly estimate the hardness 
of heart displayed by Pharaoh in resisting the evidence of 
such a-miracle, unless we are aware that there is no country 
on earth where there is so little rain as in Egypt. 

But though a knowledge of geography be so important, 
even an outline of the geography of the various countries 
referred to in the Bible would far exceed the limits of this 
work ; for the Bible conducts us to the origin of all nations, 
and touches frequently on their subsequent history, through 
a period of more than 2000 years. 

We must confine ourselves therefore to a more particular 
notice of that country, which was the principal scene of the 
facts recorded in the Bible. 

GEOGRAPHY OF THE HOLY LAND. 

I. Its Names. 

1. The Land of Canaan, from Canaan, the youngest son 
of Ham, and grandson of Noah, who settled there after 
the dispersion from Babel. Gen. xi. 



° Isaiah xvii. 13. 



ch. iv. § xiv.] 



GEOGRAPHY. 



121 



2. The Land of Promise p , from the promise made by 
God to Abraham, that his posterity should possess it. Gen. 
xii. 7 ; xiii. 15. 

3. The Land of Israel, from the Israelites, or posterity 
of Jacob, who was honoured by God with the name of 
Israel for his earnestness in prayer. 

4. Palestine % probably from Palisthan, signifying 
" Shepherd Land" in the Sanscrit language. 

II. Its Boundaries and Size, 8$c. 

It lay between lat. 31° and 34°. It is bounded on the 
North by Coelo-Syria ; on the East by Arabia Deserta ; 
on the West by the Mediterranean, or Great Sea ; on the 
South and South- West by Arabia Petrsea, and Egypt. 
Its extent was about two hundred miles from North to 
South (i. e. from Dan to Beersheba) ; and its breadth about 
ninety miles. 

" Thus it appears that the whole land of Israel is in 
length about equal to the distance from London to York ; 
and in its middle and widest parts, less on an average than 
half its length. We must remember, however, that it dif- 
fered entirely from that part of our own country in many 
other respects ; and particularly in being much more moun- 
tainous, of a better soil, productive of more and better 
fruits, and under the influence of a climate with which ours 
cannot be compared." (See Key to Scripture Map of the 
Holy Land, No. 416, on the List of the Society for Pro- 
moting Christian Knowledge.) 

Ill, Its Divisions. 

Its natural division is into the two unequal parts on the 
Eastern and Western banks of the river Jordan, that on the 
Western being considerably the larger. This river rises 
in the mountains of Hermon (a branch of the mountains 
of Libanus), and running South through the Lake of Gen- 
nesaret, or Sea of Tiberias or Galilee, after a course of 



P Ileb. xi. 9. 



q Exod. xv. 14. 

G 



122 INTERPRETATION OF THE BIBLE. [PART I. 

one hundred and fifty miles, loses itself in the Dead Sea, 
or Sea of the Plain, which occupies the place where Sodom 
and Gomorrah formerly stood. 

Its historical divisions are numerous. 

When Canaan settled in it, he divided it among his eleven 
children ; each of whom became the head of a distinct 
nation. Gen. x. 15, &c. 

In the time of Abraham (about seven hundred years 
after Canaan settled in it), it was occupied by ten nations. 
Gen. xv. 18—21. 

On the conquest of it by Joshua, he was commanded by 
God to divide it by lot into twelve parts. To the Levites no 
separate district was given ; but forty-eight cities scattered 
over all the tribes were allotted to them ; but then, as the 
two sons of Joseph, Ephraim and Manasseh, had distinct 
portions, the number continued the same. 

In the arrangement of the tribes, Reuben, Gad, and half 
the tribe of Manasseh were, at their own request, placed on 
the East side of Jordan, and the remaining nine and a half 
on the West side of it ; to the North, Asher, Naphtali, Zebu- 
lun, Issachar ; in the middle, Ephraim, and the remaining 
half tribe of Manasseh ; to the South, Dan, Simeon, Ben- 
jamin, and Judah. 

By Jeroboam's revolt, b. c. 975, the Holy Land was di- 
vided into two separate kingdoms, Judah and Israel : Judah, 
including the tribes of Benjamin and Judah, and having 
Jerusalem for its capital ; Israel, including the remaining 
ten tribes, and having for its capital the city of Samaria, 
about thirty miles North-East of Jerusalem. 

This division ceased when the kingdom of Israel was 
overturned by Shalmaneser, king of Assyria, b. c. 721. 

About 63 years before the birth of Christ, the Holy Land 
was reduced to a Roman province by Pompey. The part 
to the West of Jordan was then divided into Galilee to the 
North ; Samaria in the middle ; Judea Proper to the 
South r ; while that to the East was called Persea. 

For any particular notice of its cities, towns, or villages, 
see Wigram's Geography of the Holy Land. 



r John iv. 3, 4. 43. 



CH. IV. § XV.] NATURAL HISTORY. 



123 



§ xv. Value of some Knowledge of Natural 
History. 

There are many allusions made in the Scriptures, which 
can only be explained by some knowledge of the natural 
history of the countries of the East. 

Gen. xlix. 14. — Jacob compares Issachar to an ass. Now 
we attach to this the idea of slowness, stupidity, and degra- 
dation ; but in the East, the idea of bodily strength and 
vigour is suggested by this resemblance ; so that though we 
should say, a bridle for the horse, and a whip for the ass, in 
the Book of Proverbs s it is said, " a whip for the horse, and 
a bridle for the ass," the ass of Eastern countries going 
more freely than the horse. This also enables us better to 
understand the sublime description given in Job of the wild 
ass, Job xxxix. 5 — 8. See the whole chapter, in which the 
Almighty Himself is introduced as addressing Job in a 
speech abounding with references to natural history. 

Habak. iii. 19. — To express the confidence of his faith in 
God under very trying circumstances, Habakkuk says, " He 
will make my feet like hinds' feet," &c. The hart, or hind, 
is remarkably swift-footed, and able to walk with ease and 
safety on the dangerous cliffs of the steep rocks. See the 
same metaphor used Psalm xviii. 33, which was written 
by David at the conclusion of his wars ; it was employed 
also by Isaiah 1 in a prophecy, of which we see a striking 
fulfilment in Acts iii. 8, &c. 

Isa. liii. 6, 7. — They who have erred and strayed from 
God's ways, are here compared to wandering sheep : and 
the gentleness of the lamb is employed to represent the 
meekness of the "Lamb of God." 

Jer. viii. 7. — The prophet, after upbraiding the Jews for 
their foolish and shameless apostasy, makes a beautiful allu- 
sion to that species of birds styled " birds of passage," the 
stork, the turtle, the crane, the swallow. " They," says 
Bishop Home, " by instinct return annually at a set time 
to the country they had left ; whereas by all the reasoning 



s Prov. xxvi. 3» 1 Isaiah xxxv# 6. 

g2 



124 



INTERPRETATION OF THE BIBLE. [PART I. 



and all the exhortation in the world, obdurate man cannot 
be prevailed upon to forsake his iniquity, and return to God 
who made him." 

Important religious instruction is also derived in Scrip- 
ture from the instincts and habits of the ostrich and the 
horse u . From the lion we may learn boldness in duty v . 
Even from the most insignificant creatures and the smallest 
insects, the ant, the spider, &c, we are taught in Scripture 
to gather instruction ; see the beautiful passages in the book 
of Proverbs, ch. vi. 6 ; — xxx. 24 — 28. 

Deut. xxxii. 11, 12. — Eagles fly round their nest, and 
vary their flight, for the instruction of their young : and 
afterwards, taking them on their backs, they soar with them 
aloft, in order to try their strength, shaking them off into 
the air ; and if they perceive them to be too weak to sustain 
themselves, they will with surprising dexterity fly under 
them again, and receive them on their wings to prevent 
their fall. The eagle is supposed to be the only sort of bird 
endued with this kind of instinct. Hence we see how aptly 
this bold and beautiful simile describes God's powerful and 
tender care of the Israelites through the wilderness. See 
Exod. xix. 4, referring to the lofty flight and peculiar 
affection of the eagle for its young. See also Isaiah xl. 31. 
6 ' They shall mount up with wings as eagles," &c. Let 
such promises encourage us to wait upon the Lord, with full 
assurance that He can perfect strength in weakness. 

1 Kings xvii. 6. — A knowledge of the voracious habits 
of the ravens strengthens the force of the miracle, their na- 
tural appetites having been so restrained, that they brought 
meat to Elijah. Who can make question, says Bishop Hall, 
of the means which God possesses of providing for his crea- 
tures, when he sees the very ravens forget their own hunger, 
and bring food to Elijah ? If our faith be not wanting to 
God, his care shall never be wanting to us. 

Psalm xcii. 12. — " The righteous shall flourish like the 
palm-tree." The fruit of this noble and beautiful tree (re- 
marks Dr. Clarke) makes a great part of the diet of the East : 
the stones are ground for camels ; the leaves are made into 
couches, baskets, &c. ; the boughs into fences ; the fibres 
of the boughs into ropes and the rigging of small vessels ; 



u Jok xxxix. 13, &c. 



v Prov. x*x. 30 ; xxviii. 1. 



CH. IV. § xvi.] 



CHRONOLOGY. 



125 



the sap into arrack : and the wood serves for lighter build- 
ings, and fire-wood. From the same root it produces a 
great number of suckers, which form upwards a kind of 
forest by their spreading. (See Judges iv. 5.) It is, more- 
over, an evergreen. La Borde says the palm-tree is most 
frequently found isolated near a fountain, and is thus pre- 
sented to the thirsty traveller like a friendly lighthouse, 
pointing out the spot where water is to be found, and a 
charitable shade in which he may repose. — Such are the 
righteous in the desert of this world. 

The figurative use which the Scriptures thus make of the 
works of nature, should lead us to view them in the same 
association. What Paley says of that train of thinking 
which constantly refers the phenomena of nature to a 
supreme intelligent Author, applies with more force to that 
train of thinking by which, from the works of nature, we 
are reminded of some great revealed truth : " To have 
made this the ruling, the habitual sentiment of our minds, 
is to have laid the foundation of every thing religious in 
our mind. The world, thenceforth, becomes a temple, and 
life itself one continued act of adoration.' ' 

§ xvi. Value of Chronology. 

I. The science of computing and adjusting periods of 
time is called Chronology ; and on the application of this 
science depends, in a great measure, the advantage to be 
derived from history. The consideration of the time when 
one event happened, as compared with some other event, 
may be easily shown to be of great importance in the inter- 
pretation of Scripture. For instance : 

It is an awful aggravation of the guilt of the inhabitants 
of Sodom and Gomorrah, not only that they were the de- 
scendants of holy Noah x , but that when they had become 
so utterly wicked ^, Noah had probably not been dead one 
hundred years. Chronology teaches us this. 

1 Sam. iv. 8. — When from Chronology we learn that 
this remark of the Philistines was made more than 330 



x Gen.vi. 9. 



y Gen. xviii. 20. 

G 3 



126 



INTERPRETATION OF THE BIBLE. [PART I. 



years after those plagues had been inflicted, it shows the 
deep impression which the miraculous facts of the Jewish 
history made on the surrounding nations. 

2 Kings xxiii. 13. — The high places which Solomon 
built for Ashtaroth, &c. appear to have remained more 
than 350 years. Solomon probably died a penitent ; but 
chronology assists us to show in his instance, that they 
who introduce corruptions into religion, know not how far 
they will reach, nor how long they will last. 

1 Tim. i. 15. — The date of this Epistle of St. Paul 
(a. d. 64, L e. nearly thirty years after his conversion,) 
adds great weight to his declaration, that he was the chief 
of sinners. He cherished to the end of life a deep sense of 
his sinfulness. 

A consideration of the chronological order of the pro- 
phetic writings will often suggest important instruction. 
Thus: 

Ezek. xL — xlviii., perhaps with the single exception of 
the Book of Revelation, is the most obscure and difficult 
portion of Scripture ; yet, viewed chronologically, i. e. 
in reference to the time when it was delivered, it gives 
a striking illustration how well adapted prophecy was to 
the moral exigencies of the Church. The subject of these 
chapters is a prophetic vision, expressed under the figure 
of a new city and temple. And when was this declared ? 
In the most gloomy season of the captivity, twelve years be- 
fore Jehoiakin was released from prison by Evil-Merodach. 
Evidently, therefore, though it was to have its full accom- 
plishment in the times of the Gospel, by the aid of chrono- 
logy we perceive, that Ezekiel's vision had for its imme- 
diate object the consolation of his brethren, who were then 
lamenting by the waters of Babylon the fate of their 
former city and temple, which for fourteen years had been 
lying in utter desolation. The same remark, as applying 
to Daniel's prophecy, has been already hinted at p. 33, 
and exhibits to us how, in the midst of judgment, God 
remembers mercy. See also p. 286. 

Events are not always recorded in Scripture exactly in 
the same order in which they occurred. 

The calling of Abraham to depart from Ur of the Chaldees, 
as recorded in Gen. xii. 1, preceded that departure which is 



CH. IV. § Xvi.] 



CHRONOLOGY. 



127 



related ch. xi. 31. (Compare Gen. xv. 7, with Acts vii. 3.) 
The death of Isaac (Gen. xxxv. 29) is anticipated, as 
several transactions, especially those mentioned in chap, 
xxxvii. and xxxviii., must have happened during his life. 
— It was probably thus anticipated, that the history of 
Joseph might not be disturbed. Isaac is supposed to have 
lived at least twelve years after Joseph was sold into 
Egypt, but probably died before the mystery of that event 
was cleared up. 1 Cor. xiii. 12. 

There are some real difficulties in the adjustment of the 
dates of the Old Testament ; in reference to which, works 
such as Hale's Chronology, &c, must be consulted ; but 
some are easily explained ; for instance, at 2 Kings xv. 33, 
it is said Jotham reigned sixteen years ; yet ver. 30 men- 
tions his twentieth year. This chronological difficulty is 
thus removed : Jotham reigned sixteen years alone ; but 
with his father Uzziah, for four years before. 

Sons thus frequently reigned with their fathers ; and 
the application of this rule will reconcile many seeming 
differences in the books of Kings and Chronicles. — 
Solomon seems to have reigned with David ; see 1 Kings 
i. 32—34. 

1 Pet. ii. 17. — " Honour the King." It adds to the force 
of this command to learn from chronology, that the tyrant 
Nero was then the emperor of the world. 

II. An Epoch is a fixed point, or a certain remarkable 
date, made use of in chronology, from which to begin or 
compute years. 

Thus the Jews used to reckon from the Creation, from 
the Flood, from their coming out of Egypt, from the 
building of the Temple, &c. ; the Greeks reckoned by 
Olympiads z ; the Romans from the foundation of Rome. 
Christians reckon from the birth of the Lord Jesus 
Christ. 

As an assistance in remembering the order of time in 
which the several transactions recorded in the Old Testa- 
ment happened, the following dates are given : 

z The first Olympiad was B.C. 776? 23 years before the building of 
Rome, and in the reign of Uzziah, king of Judah, about 55 years 
before the Ten Tribes were taken captive by Shalmaneser. 

G 4 



128 



INTERPRETATION OF THE BIBLE. 



[part I. 



YEARS. 

From the Creation to the Flood 1656 

From the Flood to the call of Abraham . 427 
From the call of Abraham to the deliverance of 
the Israelites from Egypt, and the pro- 
mulgation of the law from Sinai . . . 430 * 
From the deliverance of the Israelites to the 

foundation of Solomon's Temple . . . 479 
From the foundation of Solomon's Temple to 

the restoration of the Jews by Cyrus . . 476 
From the restoration of the Jews to the birth 

of our Lord 536 

Making a total from the Creation to the birth 

of our Lord of 4004 

The three periods of Jewish history to which St. Mat- 
thew especially draws attention, are : From Abraham to 
David, 858 years ; from David to the Babylonian capti- 
vity, 475 years; from the Babylonian captivity to the 
birth of our Lord, 588 years. 

III. Genealogies, or lists of ancestors, may appear to 
some persons the least profitable parts of Scripture, being 
only a succession of hard names. 

But in them is illustrated the most striking fulfilment of 
prophecy, inasmuch as they enable us to trace the Messiah's 
descent. (See p. 36.) In the first book of the Chronicles, 
especially in the 3rd and 4th chapters, we have genealogies 
carried on for more than 3500 years. St. Matthew gives 
us one of about 2000 years from Abraham to Christ ; and 
Luke, one of 4000 years, from Adam to Christ. 

The genealogies of Matthew and Luke differ. St. Luke, 
composing his Gospel for the use of the Gentiles, would 
naturally trace the genealogy of our Lord by the line of his 
only human parent, the Virgin Mary, whose father, though 
by some writers called Joachim, is by others called Eli. 
Nor is it strange that the same person should be called by 

* From Abraham's arrival in Canaan to the birth of Isaac was 25 
years ; Isaac was 60 years old when lie begat Jacob ; and Jacob was 
130 years old when he went down into Egypt, making together 215 
years ; and from his family's coming into Egypt till their departure, 
was just 215 years more, making a total of 430 years. (Exod. xii. 4(>, 
41.)— Bp. Patrick, 



ch. iv. § xvi.] 



CHRONOLOGY. 



129 



these two names, for by comparing 2 Kings xxiii. 34, with 
2 Chron. xxxvi. 4, we find that Eliakim was the same 
name as Jehoiakim or Joakim. St. Matthew, on the con- 
trary, wrote his Gospel for the use of the Jews, and there- 
fore traced the genealogy of our Lord through Joseph, his 
reputed father ; for the Jews never traced a descent through 
a female, and would not, therefore, be convinced that Jesus 
Christ was the Son of David, unless it could be shown 
that his legal father was of that family. They would be 
satisfied with this, because they in every case regarded a 
legal in the same light as an actual father. The very fact, 
however, that these Evangelists differ, is an evidence of 
their veracity ; for had they been contriving a false story, 
they would have been careful, at least, on such a subject to 
make their statements agree. " Thus," remarks Pascal, 
" even the apparently weak points in the chain of evidence 
have their peculiar force to a well-constituted mind." The 
trifling disagreements in the Gospels are a strong evidence 
of the truth of the whole, as they confirm the honesty 
and impartiality of the historians. Again : That the Jews 
should (as we observe from these genealogies) have traced 
their Messiah through Tamar and Bathsheba, adulteresses, 
Rahab, a Canaanite, and Ruth, a Moabitess a , is another 
striking evidence of that extraordinary regard to truth 
which so distinguishes the Bible. The value of any illus- 
tration of the truth of the Bible will be appreciated by all 
who reflect, that on the truth of the Bible rest our hopes 
for eternity. 

Genealogies sometimes, also, throw light on character. 
Thus we may trace the cause of Koran's rebellion b , by 
observing, 1st., that he was of the family of Kohath, which 
was most nearly related to Aaron, and therefore most likely 
to aspire to his office : 2ndly, that he was the son of Izhar, 
the second son of Kohath c , but that Uzziel, the fourth son 
of Kohath d , had been preferred before him, and made 
prince or ruler of the Kohathites. Again, by attention to 
the genealogy of Dathan, we may account for his rebellion 
against Moses : for we find that he was the descendant of 



a Nell. xiii. 1. c Numb. xvi. 1. 

b Numb. xv. d Numb. iii. 27. 30. 

G 5 



130 



INTERPRETATION OF THE BIBLE. 



[part I. 



Reuben e , Jacob's first-born son f , and therefore might seem 
on worldly principles to have a right to supreme command 
rather than Moses, the grandson of Levi, the third in de- 
scent from Jacob. " The Reubenites," says Bishop Hall, 
" had the right of the natural primogeniture, yet do they 
vainly challenge pre-eminence where God had subjected 
them. But the man that will be lifting up himself in the 
pride of his heart from under the foot of God, is justly 
trodden in the dust." 

§ xvii. Value of History and Travels. 

I. The remains of ancient profane history often 
afford assistance in the study of the Bible. Thus : 

Gen. xlvi. 34. — " Every shepherd is an abomination to 
the Egyptians." We learn from profane history (i. e. from 
a fragment of Manetho, preserved by Josephus), that the 
Egyptians, about 2159 years before the birth of Christ, had 
been invaded and subdued by a tribe of Cushite shepherds 
from Arabia, whose yoke they had not long shaken off. 
Hence their prejudice against the family of Jacob, because 
they came from the neighbourhood (Palestine) to which 
these shepherds had been driven. This fact may also 
serve perhaps to explain the accusation brought against the 
brothers of Joseph that they were spies ; as well as the 
unwillingness of the Egyptians to eat with the Hebrews. 
Gen. xlii. 9. 31. 

Thus the providence of God overruled oppression and 
prejudice, so as to make it a shield to his Church : for 
by the Patriarchs following a profession despised by the 
Egyptians, that evil communication was checked which 
might have immediately corrupted their manners, and 
plunged them into idolatry ; and profane history assists us 
to discern this. 

Archelaus, we are informed by Josephus, immediately on 
succeeding his father Herod, caused the murder of 3000 
Jews for having expressed their disapprobation of an act 
of his father's cruelty. This shows the reason of the fear 
expressed by Joseph, Matt. ii. 22. 

So, again, the best commentary on Deut. xxviii., and our 



c Gen. xlix. 3. 



f Numb. xvi. 1. 



CH. IV. § XviL] ANCIENT PROFANE HISTORY. 131 

Lord's prophecy of the destruction of Jerusalem, is 
Josephus' history of the Jewish Wars. Does our Lord, 
for instance, say, " Thine enemies shall cast a trench about 
theeg," &c. ? Josephus relates the literal fulfilment of this 
prophecy, telling us, that Titus did thus surround Jerusa- 
lem with a trench and rampart of thirty-nine furlongs in 
length, with thirteen castles or forts, for the purpose of 
preventing the escape of the inhabitants, and that the 
utmost distress and misery arose from the famine which 
ensued. Josephus was a Jew, born at Jerusalem about a.d. 
37 ; and the singular value of his testimony arises from these 
facts — that he was an eye-witness of the siege of Jerusalem ; 
that the truth of his account of it is attested by the Empe- 
ror Titus under his own hand ; and that he never embraced 
Christianity : when, therefore, he records any thing which 
confirms the truth of the Gospel, he ought to be considered 
as a most impartial and independent witness. 

Matt. xxiv. 15, 16. — Our Saviour not only predicted 
the siege and destruction of Jerusalem, in plainest terms, to 
his disciples, but with equal plainness warned the Christians 
to quit the city before the siege began. History informs us 
that they profited by these merciful predictions. It is cer- 
tain that as early as the year 66, before the city was 
at all surrounded by armies, many of the inhabitants left 
it, and a place named Pella, on the eastern side of the 
river Jordan, is mentioned as providing a refuge for the 
Christians. 

Acts ix. 31. — " Then had the Churches rest." This rest 
cannot be attributed to the conversion of Saul, as the per- 
secution continued three years after. But profane history 
enables us to account for it. The rest here mentioned cor- 
responds exactly in time (a.d. 40) with the attempt which 
the Emperor Caligula made to set up his statue in the Holy 
of Holies. The consternation into which this threatened 
profanation of their temple threw the Jews, diverted their 
attention for a season even from that on which they were 
so intensely set — namely, the persecution of the Christian 
Church ; and hence the disciples had rest.— Paley. 

Acts xvii. 16. — "Full of idols," see margin. In confir- 
mation of this, profane history tells us, as has been 



S Luke xix. 43. 
G 6 



132 INTERPRETATION OF THE BIBLE. [PART I. 



already alluded to, p. 40, that Athens had more images 
than all the rest of Greece ; but further than this, it also 
speaks of Athens as in a peculiar manner the eye of 
Greece, the learned city, the school of the world ; and 
hence, in connexion with this passage, shows us how little 
avail genius and learning to preserve men from the grossest 
folly, if they have not the guidance of God's word ! See 
Rom. i. 22. 

Acts xxiii. 3. — "God shall smite thee, thou whi ted wall." 
This prophetic rebuke of Paul was awfully fulfilled, as we 
learn from Josephus, Bell. Jud. 11. 17. 19. During a violent 
insurrection in Jerusalem, excited by his son, Ananias was 
dragged from an old aqueduct, in which he had endeavoured 
to hide himself, and slain. Not long before, he had by an 
unjust judgment murdered the Apostle James the Less, the 
Bishop of Jerusalem ; and had sacrilegiously defrauded the 
inferior priests of their dues, so that some of them even 
perished for want. — See Hales, vol. iii. p. 539. 

Acts xxiv. 25. — From the very surface of this narrative 
we see how much more anxious Paul was for the salvation 
of Felix's soul, than for his own deliverance from prison 
and from death. Now Josephus tells us that Felix was 
notorious for oppression, and was living in adultery with 
Drusilla, who was the wife of a foreign king. This leads 
us yet more to admire the Apostle ; it illustrates the pecu- 
liar propriety of his reasoning of righteousness, temperance, 
&c. ; and it shows the delicacy as well as fidelity of his 
preaching, in his seeking to produce conviction of sin, not 
so much by upbraiding Felix for his iniquity, or charging 
him with unrighteousness, intemperance, &c, as by reason- 
ing with him on the loveliness of those graces of which he 
was destitute. 

1 Cor. i. 2. — " With all that in every place call upon the 
name of Jesus Christ our Lord." This passage implies 
that the worship of Christ is to be considered as a dis- 
tinguishing mark of being a Christian ; and we have the 
testimony of a heathen on this point, who wrote not ten 
years after the death of the Apostle John. The younger 
Pliny, whom Trajan had sent as governor to the remote 
provinces of Pontus and Bithynia, in a letter to that em- 
peror, (about a.d. 108,) after stating that there were vast 
numbers of Christians there, and giving a strong testimony 



CH. IV. § XVli.] ECCLESIASTICAL HISTORY, 



133 



to their moral character, adds, that they were wont to meet 
together on a stated day, before it was light, and sing among 
themselves in alternate parts a hymn to Christ as God. 

II. Ecclesiastical history, of course, provides us with 
more illustrations of Scripture than are to be found in pro- 
fane history. In general, however, they are not so valuable, 
because they do not come, as in the other case, from those 
who are indifferent or hostile to Christianity. Yet, on 
very many accounts, ecclesiastical history is deeply inter- 
esting to us : for instance, we should have a very inade- 
quate conception of the extent to which the Gospel was 
preached by the Apostles, had we only sacred history to 
appeal to, the Acts of the Apostles noticing scarcely any 
other travels than those of St. Paul, and evidently not 
all of his. But from other sources we learn, that the 
Gospel was preached in Idumea, Syria, and Mesopotamia, 
by Jude ; in Egypt, Marmorica, Mauritania, and other 
parts of Africa, by Mark, Simon, and Jude ; in Ethiopia, 
by Candace's Eunuch, and Matthias ; in Pontus, Galatia, 
and the neighbouring parts of Asia, by Peter ; in the 
territories of the seven Asiatic Churches, by John ; in 
Parthia, by Matthew ; in Scythia, by Philip and Andrew ; 
in the northern and western parts of Asia, by Bartholo- 
mew ; in Persia, by Simon and Jude ; in Media, Carma- 
nia, and several Eastern parts, by Thomas ; in Italy, per- 
haps in Spain and Gaul, possibly even in Britain, by Paul 
or some of his fellow-labourers. In many of these places 
Churches were planted within thirty years after the death 
of Christ, a period nearly ten years earlier than the de- 
struction of Jerusalem : thus rapidly did this least of all 
seeds grow up and wax a great tree, and spread out its 
branches and fill the earth. Mark iv. 31, 32. 

Nor is this the greatest benefit to be derived from such a 
study. It may also enable us, on disputed points, to find 
out the opinions of good and wise men, who lived before 
such points had become subjects of controversy. 

In a letter still extant, drawn up by the Christians of 
Smyrna, giving a detailed account of the martyrdom of 
their aged Bishop Polycarp (a.d. 167), in reply to the 
accusation of the Jews, that they would worship Polycarp 
instead of Jesus Christ, they say this is perfectly impossible, 



134 



INTERPRETATION OF THE BIBLE. 



[part I. 



for that Christ only could be the object of their worship : 
to Him, as the Son of God, they offered adoration ; but 
the martyrs, as disciples and imitators of the Lord, were 
merely objects of gratitude and love. This is a valuable 
testimony, declaring to us the practice of the primitive 
Church, because Polycarp had been taught by the Apostle 
John. 

Phil. ii. 10. — "That at the name of Jesus every knee 
shall bow." 

Irenseus, who, it has been already remarked, was in- 
structed by Polycarp, quotes this verse, and describing 
what sort of adoration was paid to Christ, says, " that 
every knee should bow to Him as to our Lord and God, 
and Saviour and King." 

The Fathers of the first three centuries all deliver the 
same doctrine, and with one consent speak of Christ as 
having existed from all eternity as very God, and that He 
voluntarily took our human nature upon Him. 

Eusebius, an ecclesiastical historian of the fourth cen- 
tury, also states the following fact : " Moreover, all the 
psalms and hymns of the brethren, written from the begin- 
ning by the faithful, celebrate the praises of Christ, the 
Word of God, and attribute divinity to Him." — Euseb. 
Eccles. Hist. lib. v. c. 27, 28. 

There are many passages of Scripture implying, that it 
is the duty of all classes to search the Scriptures (2 Tim. 
iii. 15 ; John v. 39 ; Acts xvii. 11, 12 ; Psalm i. 2 ; cxix. ; 
Deut. vi. 7 ; xi. 18 ; xxx. 11 — 15 ; Luke xvi. 29 ; Matt, 
xxii. 29 ; John xx. 30, 31 ; 2 Pet. i. 19 ; 1 Thess. v. 27 ; 
Rev. i. 3) : and fifteen of the epistles are addressed indis- 
criminately to all the saints. It is interesting to see how 
this duty was enforced by the early Fathers of the Church. 

Thus Chrysostom says, u Hear me, ye men of the world ; 
get ye the Bible, that most wholesome remedy for the 
soul ; if ye will nothing else, yet at least get the New 
Testament, St. Paul's Epistles, the Gospels, and the Acts, 
that they may be your continual and earnest teachers :" 
and again, " Hearken not hereto only here in the Church, 
but also at home ; let the husband with the wife, let the 
father with the child, talk together of these matters ; and 
let them both inquire and give their judgments :" and 
again, " This is the cause of all ill, that the Scriptures are 



CH. IV. § XVii.] MODERN TRAVELS. 



135 



not known. Ignorance hath brought in heresies. There- 
fore hath the grace of the Holy Spirit disposed and tem- 
pered them, so that publicans, and fishers, and tent- 
makers, shepherds, and the apostles, and simple men and 
unlearned, might be saved by these books, that none of the 
simpler sort might make excuse by the hardness of them ; 
that the labouring man and the servant, the widow woman, 
and whosoever is most unlearned, may take some good 
when they are read. All things that are necessary to us 
are plain." 

Col. iii. 16. — "Let the word of Christ dwell in you 
richly." Jerome, expounding these words, says, " Here 
we are taught that the lay people ought to have the Word 
of God, not only sufficiently, but also with abundance, and 
to teach and counsel one another." 

And again, Origen says, " Would to God we would all 
do accordingly as it is written, Search the Scriptures ! It 
were a token that we do love Christ. Then would the 
Father love us, Christ would love us, and show Himself 
unto us ; He and his Father would come unto us and 
dwell in us." 

Theodoret speaks of children, women, and servants, in 
the lowest ranks of society, delvers, ditchers, cowherds, 
&c, being well instructed in the Scriptures. 

These passages from the early Fathers (and many more 
might be added from Augustin and others) plainly show 
that the prohibition put by the Romanists on the reading 
of the Holy Scriptures is an innovation in the Church. See 
Bishop Jewel on the Holy Scriptures, and the Homily, 
" Exhortation to the reading of Holy Scripture." 

III. Modern travels in Eastern countries often throw 
light on Scripture. Thus in reference to the idolatry of 
Athens : — About sixty years ago, Dr. Chandler and Mr. 
Stuart found traces of the grossest idolatry among the 
ruins of that celebrated city ; for instance, on the front 
of a Doric portico was an inscription, which showed that 
the Athenians worshipped not only the Roman emperors, 
but their descendants: there was a statue to Julia, the 
daughter of Augustus (infamous for her profligacy), on 
the pediment of which she was styled the goddess Julia, 
Augusta Providentia. 



136 



INTERPRETATION OF THE BIBLE. 



[part I* 



Dr. E. D. Clarke, and others who have travelled in 
Judea, are able to identify the very spots where events 
recorded in the Bible took place. Thus, the very brook 
where David (b. c. 1063, i. e. 2900 years ago,) chose five 
smooth stones with which to encounter Goliath is yet to be 
noticed. It has, he says, refreshed many a thirsty pilgrim 
travelling from Jaffa (the ancient Joppa) to Jerusalem, who 
must pass it in his way ; nothing having occurred to alter 
the face of the valley of Elah and the surrounding country, 
through which it runs. 

Keith has also shown, in many particulars, the value of 
modern travels in illustrating the fulfilment of prophecy ; 
as, for instance, in reporting the present barrenness of Judea 
contrasted with its former great fertility, as described by 
Scripture. Voltaire ridiculed the idea of the possibility of 
its having been so fertile and populous as represented in 
Holy Writ ; but Volney, another infidel, has in his travels 
accumulated facts, which in the most remarkable manner 
confirm the declarations of Scripture. Thus, by the assist- 
ance of modern travels, we see that those who intended to 
undermine, become the supporters of our faith, through the 
overruling providence of Him, who " taketh the wise in 
tbeir own craftiness," and maketh " the wrath of man to 
praise Him." Job v. 13, and Ps. lxxvi. 10. 

§ xviii. Manners and Customs of Eastern Nations. 

The manners and customs of Eastern nations open a 
wide field ; in reference to which, works written profess- 
edly on the subject must be consulted — such as Burder, 
Harmer, &c. The importance of consulting such works 
may, however, be here illustrated. 

1. Houses, Roofs, fyc. 

Deut. xxii. 8. — " When thou buildest a new house, then 
thou shalt make a battlement," &c. 

Are we surprised that this should be the subject of a 
Divine command ? A knowledge of the manners and cus- 
toms of Eastern countries will explain it. The roofs of their 
houses were, as they are to this day, flat, and very much 
used for taking fresh air. It was on the roof of his palace, 
which commanded a view of Babylon, that Nebuchadnezzar 



CH. IV. § Xviii.] MANNERS AND CUSTOMS OF THE EAST. 137 

uttered his boast, and heard the denunciation of Heaven 
against it. (See the marginal reading to Dan. iv. 29.) Here 
they enjoyed the cool refreshing breezes of the evening, 
and conversed with one another h . Here they offered up 
their devotions, as we see in the case of Peter 1 . Ahaziah 
probably met with the accident which led to his death, 
by falling through an Opening in the roof on which he was 
walking k . From Nehemiah viii. 16, we learn that the 
Feast of Tabernacles was kept by the people making 
themselves booths, every one upon the roof of his house. 
How needful, therefore, that the roof should have battle- 
ments ! while this command affords another illustration of 
the value which the Bible sets on human life ; a disregard 
of which is so striking a feature of all false religions. See 
Psalm lxxiv. 20. 

Mark xiii. 15. — In our Lord's prophecy of the destruc- 
tion of Jerusalem, to express the urgency of the danger 
and the necessity of immediate flight, He says, " Let him 
that is on the house-top not go down into the house, 
neither enter therein," &c. How, then, could he escape ? 
Because there were staircases outside leading from the top 
of the house- to the street. 

Houses in the East are built in the form of a square, 
with an open court-yard in the midst, on each side of which 
are the apartments. The palaces and courts of justice are 
frequently built with such courts or inclosures, surrounded 
entirely, or in part, with some plain or cloistered building : 
in these, during festivals and public rejoicings, the wrestlers, 
&c. perform in the area ; while the roof of the cloisters round 
about is crow r ded with spectators. On this supposition, 
that in the house of Dagon there was a cloistered structure 
of this kind, the pulling down of the front or centre pillars 
only, w 7 hich supported it, would be attended with the 
catastrophe in which Samson involved so many Philistines. 
Judges xvi. 29, 30. 

The porch that belonged to the gate of the city was the 
place of resort for public business and justice. 

Psalm cxxvii. 5. — " They shall not be ashamed, but they 
shall speak w 7 ith the enemies in the gate," i. e. in support 



h 1 Sam. ix. 25. 
* Acts x. 9. 



k 2 Kings i. 2. 



138 



INTERPRETATION OF THE BIBLE. 



[part I. 



of their father, when accused before the court of magis- 
trates. 

Isa. xxix. 21. — We read of " him that reproveth in the 
gate." 

Esth. ii. 19 ; Dan. ii. 49. — Mordecai and Daniel sat in the 
king's gate, L e. they were officers in the court of the king. 

Ruth iv. 1. — Boaz went up to "the gate," as the place 
where controversies were decided. 

6 ' The gate of judgment" is a term still common among 
the Arabians, to express a court of justice, and was even 
introduced by the Saracens into Spain. 

II. Dress. 

Matt. ix. 20. — The woman, whose trembling faith our 
Lord so tenderly encouraged, touched, w r e are told, the hem 
of his garment. 

In Matt, xxiii. 5, we read of the Pharisees making broad 
their phylacteries, i. e. pieces of parchment on which they 
wrote texts of Scripture, ostentatiously displayed round the 
border of their garment. 

Luke xii. 35. — " Let your loins be girded about," &c. ; 
a figure to express preparation for the discharge of duty. 

The upper garment in Eastern countries was an oblong 
piece of cloth, square at the corners, having a hem or 
border all round. It was something like the plaid of a 
Scotch Highlander, about five yards long by five feet w T ide. 
This, on ordinary occasions, they threw loosely over them ; 
but when setting out on a journey, or preparing for any 
work which required great exertion, they tucked it up with 
a girdle. Thus Elijah girded up his loins, and ran before 
Ahab 1 ; and thus Elisha, urging Gehazi to make haste, bid 
him gird up his loins and go m . 

Girdles were usually much ornamented, so as to be an 
important article of traffic 11 . This explains why Elijah , 
and John the Baptist p, whose peculiar offices called them 
in an especial manner to show abstraction from the world, 
are described as wearing leathern girdles, u e. girdles of the 
commonest kind, altogether unornamented. In Exodus 



1 1 Kings xviii. 46. 
m 2 Kings iv. 29. 
n Prov.xxxi. 24. 



2 Kings i. 8. 
P Matt. iii. 4. 



CH„ IV. § XViii.] MANNERS AND CUSTOMS OF THE EAST. 139 

xxix. 5, is an account of Aaron's girdle ; and in Acts xxi. 
11 — 13, Paul's girdle is mentioned in connexion with a 
very affecting display of his ardent love to *he Lord Jesus, 
In Ephesians vi. 14, is a figurative allusion to the military 
girdle, "girt about with truth," denoting that as the girdle 
to the soldier, so godly sincerity to the Christian affords 
both ornament and strength. See 2 Cor. i. 12; 1 Tim. i. 5. 
19 ; Psalm xxv. 21. 

When about to exert their strength by the use of their 
arm, they removed the heavy folds of this loose dress, and 
they thus laid the arm bare, or revealed it. This will ex- 
plain such passages as the following : " The Lord hath 
made bare his holy arm q ;" i. e. hath discovered and put 
forth his great power, which for a long time seemed to be 
hid and unemployed : again, " to whom hath the arm of 
the Lord been revealed 1 ?" i. e. who observes that He is 
about to exert his power ? When this outer garment was 
thrown off, the persons were said to be " naked," though 
they had on an inner garment or close-bodied frock. 
1 Sam. xix. 24 ; Isa. xx. 2 ; Micah i. 8. It was the 
outer garment that our Blessed Lord laid aside, when, 
the evening before his crucifixion, He gave that remark- 
able instance of his love for his Apostles, which was to 
be to them both an example of humility, and an emblem 
of his atonement. John xiii. 1—8. 

In that most touching farewell which Paul took of the 
Ephesian elders, when, at parting, "they all wept sore s ," 
one of the solemn appeals which the Apostle makes, as 
proving his sincerity, is, that he had coveted no man's 
apparel ; i. e. no man's clothes. The force of this is lost, 
if we do not know that in the East an important part of a 
man's w T ealth is in the apparel, the changes of raiment, 
which he possesses. This explains the metaphors used in 
Matt. vi. 19 ; James v. 2 ; and Job xxvii. 16. — Changes of 
raiment are therefore among the most valued presents in 
the East. See Gen. xlv. 22 ; 2 Kings v. 22. 

Eccles. ix. 8. — " Let thy garments be always white." 
This would seem a strange direction as addressed to a man 
in Europe : but in the East, the general dress, especially 
among the higher classes, was white ; and therefore the 



q. Isaiah lii. 10. r Isaiah liii. 1. s Acts xx. 37. 



140 



INTERPRETATION OF THE BIBLE. 



[part I. 



beauty of the dre6s consisted, not in the shape, for that 
never varied, but in its whiteness. Hence the injunction 
implies, " Do not think religion requires you to be negli- 
gent ; to affect meanness of dress, inconsistent with your 
station in life." 

Jer. xxxvi. 23, 24. — When Jehoiakim had showed the 
utmost contempt and defiance of God, by cutting with a 
penknife and casting into the fire his prophecy against him, 
it is mentioned, as an awful proof of the hardness of their 
hearts, that he and his servants did not rend their garments. 
The meaning is, they gave not even any outward sign of 
sorrow, alarm, or repentance ; because, in Eastern countries, 
rending the garment is the usual mode of expressing such 
feelings. How unlike his father Josiah x ! Instances are 
also given of this practice in the following passages : — Gen. 
xxxvii. 34 ; 1 Kings xxi. 27 ; Ezra ix. 3 ; and Job i. 20. 
Joel's admonition is also founded upon it: " Rend your 
heart and not your garments." Joel ii. 13. 

Josh. v. 15. — " Loose thy shoe from off thy foot, for 
the place, &c, is holy." This was the highest acknowledg- 
ment of the Divine presence, customary among Eastern na- 
tions. See Exod. iii. 5, 6, and Josh. vi. 2, with v. 15, which 
implies that this Captain of the Lord's host was God the 
Son. 

Matt. x. 10; Mark vi. 9. — Our Blessed Lord, when 
giving his first commission to his Apostles, bids them take 
sandals, not shoes. A knowledge of Eastern customs is 
necessary to enable us to see the meaning and the propriety 
of such a direction on so solemn an occasion. The sandal 
was only the sole of a shoe fixed to the bottom of the 
foot ; it was usually made of rough material, sometimes 
even of rushes or the bark of palm-trees, shoes on the 
contrary were made of leather, and were intended for more 
delicate use. This explanation will show the great moral 
lesson implied by this injunction ; the spirit of which 
appears to be, " Go in the readiest, plainest manner. Do 
not be studious of ease ; be self-denying, humble. Go as 
you are, depending on my providence for your protection, 
and upon my blessing for your reward." See Lightfoot on 
this passage. 



t 2 Kings xxii. 11. 



CH. IV. § XViii.] MANNERS AND CUSTOMS OF THE EAST. 141 

Matt. xxii. 11. — If we are ignorant of the manners and 
customs of the East, the punishment thus inflicted on the 
man who had not on a wedding garment will appear to us 
very severe. How, it may be asked, could a beggar, who had 
just been taken from the highways, be expected to have a 
wedding garment fit for the banquet of a king ? But when 
we know that this garment was provided at the expense 
of the king, and that not putting it on was considered a 
direct insult to him, we then enter into its meaning, and 
learn from it, that a contempt of God's appointed method 
of salvation will involve the utter destruction of the soul. 
" Without faith it is impossible to please God ; " " without 
holiness no man shall see the Lord." Heb. xi. 6 ; xii. 14. 
See also Rev. iii. 18 ; xix. 8. 

Luke vii. 37 — 46. — It is here mentioned as one of the 
proofs of the sincerity of the woman's repentance, that she 
brought an alabaster box of ointment, which was of very 
great value, and anointed our Lord's feet. This might seem 
to us a very strange custom ; but in those countries it was 
a mark of the greatest respect, and was especially noticed 
by our Lord as such. Her example in this act teaches us, 
as Bishop Hall remarks, that the soul which is truly 
touched with a sense of its sin can think nothing too good 
or too dear for Christ. Phil. iii. 7 — 11. 

III. Various other Manners and Customs. 

D'Arvieux gives a remarkable instance of an Arab, who 
having received a wound in his jaw, chose to hazard his 
life rather than suffer the surgeon to take off his beard. 
To have the beard plucked was considered a greater dis- 
grace, than among us to be publicly whipped and branded 
with a hot iron. This will explain various passages of 
Scripture : 2 Sam. x. 4, 5. Isa. vii. 20, and 1. 6, where 
the metaphor is used to express the utter contempt and 
detestation to which our Blessed Lord, in love to sinful 
man, surrendered Himself. 

Matt. ix. 17. — 4 4 Neither do men put new wine into old 
bottles. " Why not ? Because their bottles were made of 
skin, not glass, and hence, like those of the Gibeonites, 
might become rent. Josh. ix. 13. 



142 INTERPRETATION OF THE BIBLE. [pAM le 

Ps. cxix. 83. — "I am become like a bottle in the smoke." 
A leathern bottle thus placed would become shrivelled and 
useless ; and in the same manner had sorrow so dried up 
the beauty and strength of the Psalmist, that he seemed to 
himself to have become useless and despicable. 

Ps. lvi. 8. — ' 6 Put thou my tears into thy bottle." Mourn- 
ers' tears were put into a bottle as a remembrance of affec- 
tion. So David prays that God will remember his sorrow. 

2 Kings hi. 11. — When Elisha was made the instrument 
of delivering three kings and their armies from destruction, 
he was introduced to them as one who had poured water on 
the hands of Elijah. In the East, the hands are washed by 
the servant, who, while the master holds them over a basin, 
pours water upon them. Hence the phrase denotes that 
Elisha had been the servant and disciple of Elijah. 

Prov. xxi. 17. — " He that loveth oil shall not be rich." 
Why not ? Oil was much used in rich feasts : it implies 
therefore that they who indulge in luxuries seldom become 
rich. " Often," says an old writer, " those who once could 
not live without dainties, have come to want necessaries." 

Deut. xxxiii. 3. — " They sat down at thy feet;" L e. 
they received instruction from thee. So Isaiah, speaking 
of Abraham, says that God " called him to his foot u ." 
Martha had a sister, " who also sat at Jesus' feetV Saul 
of Tarsus was "brought up at the feet of Gamaliel V 
Scholars in Eastern countries sat at the feet of their masters, 
and the place would remind them of the humility which 
became them as learners. 

Luke vii. 37. — How could the woman, while Jesus sat at 
meat, wash his feet when she was standing behind Him ? 
Because they did not sit, as w r e do, at table, but reclined 
with their feet on a couch, which is sometimes called in 
Scripture a bed ; see the account of Ahasuerus's ostenta- 
tious feast y . So also John is spoken of as leaning on 
Jesus' bosom 2 . They used to lie so that the shoulders of 
one were turned towards the breast of the other ; all their 
right hands were turned towards the dishes, and they leaned 
on their left shoulders. 



u Isaiah xli. 2. 
w Luke x. 39. 
x Acts xxii. 3. 



y Esther i. C. 
z John xiii. 23. 



CH. IV. § Xviii.] MANNERS AND CUSTOMS OF THE EAST. 143 

1 Sam. ix. 23, 24. — At the first meeting of Saul and 
Samuel, the cook was ordered to set the ' 6 shoulder" before 
Saul. The shoulder of lamb, with butter and milk poured 
over it, is reckoned a peculiar delicacy in the East. Jose- 
phus says it was called the Royal portion. 

Deut. xxv. 4; 1 Cor. ix. 9 ; 1 Tim. v. 18.— " Thou 
shalt not muzzle the ox when he treadeth out the corn." 
We use a flail, but they turned in oxen on the barn-floor to 
tread it out. " The Moors and Arabs," says Dr. Shaw, 
" continue to tread out their corn in this way." 

Isa. xxxii. 20. — The prophet Isaiah, looking forward to 
the time of the Gospel, when the Spirit should be poured 
out from on high, says, " Blessed are they that sow beside 
all waters, that send forth thither the feet of the ox and the 
ass." The expressions of sowing beside all waters, and 
sending forth thither the feet of the ox and the ass, present 
a difficulty to those acquainted only with our mode of 
farming ; but they exactly answer to the manner of planting 
rice, as described by Sir John Chardin. While the earth is 
covered with water, they cause it to be trodden by oxen, 
asses, &c, and after the ground underneath has been thus 
prepared, they sprinkle the rice on the surface of the water. 

Matt. vi. 30. — . . . . " the grass, which to-day is, 
and to-morrow is cast into the oven," &c. It is usual in 
Eastern countries to employ the stalks of flowers, myrtle, 
rosemary, &c, to heat their ovens. This affords a clear 
comment on the words of our Saviour, by which He so 
beautifully enforces repose on God's Providence. The 
scarcity of fuel, especially wood, in most parts of the East, 
is so great, that they supply it with every thing capable 
of burning. Vine twigs are particularly mentioned as so 
used, and women and children are employed to gather 
them, and lay them in store for use. See allusions to 
this in Isaiah xxvii. 11, and John xv. 6. 

Matt. xxiv. 41. — " Two women shall be grinding at the 
mill," &c. In those countries, and in that age of the world, 
the immense advantage of employing wind and water for 
the turning of mills was unknown ; their corn was ground 
by a hand-mill, turned chiefly by female slaves. This shows 
the deep degradation imposed on Samson a , and threatened 



a Judges xvi. 21. 



144 INTERPRETATION OF THE BIBLE. [pART I. 

to Babylon b : " Come down, &c, take the millstones and 
grind," &c. It was a woman who cast a piece of a millstone 
upon Abimelech's head c . They usually ground it at break 
of day : hence the noise of millstones was a token of a 
populous and thriving country. See in reference to this, 
Jer. xxv. 10. ; Rev. xviii. 22, " The sound of the millstone 
shall be heard no more at all in thee." 

Matt. xii. 20. — " The smoking flax," &c. i. e. the wick 
of a candle newly lighted, or just ready to expire from want 
of oil. The Jews used flax as we do cotton for candles or 
lamps. Thus the Saviour encourages the first rising of 
holy desire in the young convert, and revives the dying 
graces of the returning sinner, persevering in his work of 
mercy till He bring them to heaven. 

Luke ix. 5. — M Shake off the very dust," &c. : and 
again, Luke x. 11, " Say, Even the very dust do w r e wipe 
off," &c. We have an instance of their doing so at An- 
tioch ; thus expressing utter renunciation, so as to have 
nothing with them in common. Acts xiii. 51. 

Jer. xxxvi. — That which, in ver. 18, is called a book, 
is in ver. 23 called a roll. As they were ignorant of the 
art of printing, which was not discovered till 2000 years 
afterwards, their books consisted of pieces of parchment 
rolled upon two sticks. See Luke iv. 17 ; where the 
Greek might more properly be translated " unrolled the 
book." 

Matt. xx. 6. — "And about the eleventh hour he went out, 
&c. and saith unto them, Why stand ye here all the day 
idle ?" At eleven o'clock, according to our mode of com- 
puting time, not half the day is gone ; but the Jews reckoned 
the hours from sunrise, making noon the sixth hour, and the 
time of sunset the twelfth hour, so that at the eleventh hour 
the day was nearly past. This fact adds to the force of 
Peter's reasoning, " seeing it is but the third hour of the 
day d ;" that is, about nine o'clock in the morning. This 
was the ordinary time for their morning sacrifice and 
prayer, before which time they did not eat and drink any 
thins;. The earliest mention of hours in the sacred writings 
occurs in the prophecy of Daniel e ; and as the Chaldeans, 



b Isaiah xlvii. 1, 2. 
c Judges ix. 53. 



d Acts ii. 15. 

e Dan. iii. 6. 15 ; v. 5. 



CH. IV. § Xviii.] MANNERS AND CUSTOMS OF THE EAST. 145 

according to Herodotus, were the inventors of this division 
of time, it is probable that the Jews derived their hour 
from them. 

Matt, xxvii. 45. — " Now there was darkness over all the 
land, from the sixth hour unto the ninth hour ;" i. e. from 
noon till about 3 o'clock: the passover being always kept 
at the full moon, this could not arise in the ordinary course 
of nature from an eclipse of the sun. 

Matt. xiv. 25. — " And in the fourth watch of the night 
Jesus went unto them, walking on the sea ;" i. e. in the 
last of the four divisions, and shortly before day-break. — 
The Jews originally divided the night into three watches ; 
the first or beginning of watches is mentioned in Lam. ii. 
19 ; the middle watch in Judges vii. 19 ; and the morning 
watch in Exod. xiv. 24. But in the time of our Lord they 
had learnt from the Romans to divide it into four watches ; 
a practice which they still retain. See Mark xiii. 35, which 
contains a solemn admonition to be ever living in a state 
of preparation for death, from the suddenness with which 
it may overtake us. The four divisions of the night are 
here alluded to — the "even," the " midnight," the " cock- 
crowing," and the ' 4 morning." 

Isa. v. 10. — In God's awful denunciation against the 
covetousness of the Jews, it is said, "Ten acres of vineyard 
shall yield one bath, and the seed of an homer shall yield 
an ephah." A bath was about seven gallons and a half, so 
that an acre of land would not yield a gallon of wine. An 
ephah was but one-tenth of an homer ; so that, instead of 
the seed yielding, as it often did in that fruitful country, an 
hundred-fold f , nine-tenths of the seed would be lost. Thus 
vain is man's effort without God's blessing. 

2 Kings v. 5. 16. — " 6000 pieces of gold," or, as the 
Arabic reads, " 6000 shekels of gold." We see more fully 
the disinterestedness of Elisha, in rejecting Naaman's pre- 
sent, when by calculating 1L 16s. 5d. per shekel, the amount 
appears to be 1 0,925 1, and which formed only a part of the 
property he had brought to obtain his cure. This was the 
"hour of temptation" which indeed proved fatal to Gehazi. 

Matt, xviii. 23. — Much light is thrown upon the parable 
of the debtors, by our knowledge of the fact, that a talent 

f Matt. xiii. 8. 

H 



146 INTERPRETATION OF THE BIBLE. [PART U 

is 750 oz. of silver, which at os. per ounce, is 187Z. 10s. ; 
and the Roman penny, one-eighth of an ounce, or !\d* 
According to Dean Prideaux's computation, the 10,000 
talents referred to in this parable, if talents of gold, would 
amount to 72,000,OOOZ. sterling; an immense sum, show- 
ing the number and weight of our offences against God, and 
our utter incapacity of making Him any satisfaction, and 
marking, therefore, still more clearly the sin of not forgiving 
the small offences of our fellow-creatures. 

Matt. xx. 2. — A Roman penny (or denarius) was equal 
to about 7hd. of our money. This, by giving us the or- 
dinary daily wages of an agricultural labourer at that 
time, enables us to form a better estimate of the relative 
value of money then and now : thus, " Why was not this 
ointment sold for 300 pence £?" &c, a sum equivalent 
to the wages of a labourer for 300 days, and certainly 
therefore sufficient to excite the covetousness of one who 
was content to betray the Son of God for 30 pieces of 
silver, not half that amount ; for the 30 pieces of silver, or 
30 shekels 11 , were but 31. 10s. Sd. ; the price 1 that was 
paid for a slave when killed by a beast. How striking a 
fulfilment of the prophecy, " He is despised and rejected 
of men k !" What a motive to us to love Him! See 
2 Cor. viii. 9. 

To these topics, as of importance in the interpretation of 
the Bible, many more might be added ; such as a know- 
ledge of the original languages in which the Old and New 
Testaments were written, &c. But these few hints are 
sufficient to enforce the duty of diligence and humility \ 
and to show that, however extensive is our learning, we 
may, as the bee does, bring the sweets of every flower to 
this as our hive. 

§ xix. On the Difficulties and seeming Contradictions 
of the Bible. 

Since so much knowledge is proved to be necessary to a 
right understanding of the Bible, we may easily believe that 



8 John xii. 5. 
h Matt. xxvi. 15. 



i Exod. xxi. 32. 
£ Isaiah liii. 3. 



CH. IV. § XIX.] DIFFICULTIES AND CONTRADICTIONS. 147 



the difficulties or seeming contradictions which occur to us 
in reading it, most probably arise from our ignorance or 
inattention ; and this admits of abundant illustration. 

Judges i. 19. — 94 The Lord was with Judah ; and he 
drove out the inhabitants of the mountain, but could not 
drive out the inhabitants of the valley, because they had 
chariots of iron." Voltaire scoffs at this, as if it implied 
that the Lord of heaven and earth is represented as being 
baffled by the chariots of iron, whereas the term "he" 
refers to Judah, not to the Lord. Judah's faith failed him, 
and he found that according to his faith, so was it unto 
him 1 : weak in faith, he was weak in power. Yet Voltaire 
was one of the most acute of infidels. But the frivolity 
of such objections, made by such men, shows how hatred of 
the truth blinds the mind to the perception of it. 

Prov. xxvi. 4. — "Answer not a fool according to his 
folly," &c. The next verse is, " Answer a fool according 
to his folly," &c. But a little attention to the reason given 
in each case removes the seeming contradiction. 

We ought not to answer a fool according to his folly so 
as to be like him ; i. e. so as to betray, in the manner of 
answering him, the same evil temper which he showed. 
This Moses did at Meribah m ; and David in his answer to 
Nabal a ; and the men of Judah and Israel in their disputes 
about David . 

We ought to answer a fool according'to his folly, lest he 
be wise in his own conceit ; i. e, we ought to answer him 
in such a manner as to expose his folly. Thus Job answered 
his wifeP — and our Blessed Lord's life affords abundant 
instances ; as when He was attacked by the Scribes and 
Pharisees because his disciples transgressed the tradition of 
the elders q ; when they desired of Him a sign from heaven 1 ; 
when they questioned the authority by which He acted s ; 
and when they inquired of Him as to the lawfulness of 
giving tribute to Caesar l . 

2 Kings xvi. 9. — The king of Assyria is said to have 
* 6 hearkened unto Ahaz ;" but in 2 Chron. xxviii. 20, we 

1 Matt. ix. 29. P Job ii. 10. 

m Numb. xx. 12. q Matt. xv. 2—9. 

Psalm cvi. 33. r Matt. xvi. 1—4. 

n 1 Sam. xxv. 21, 22. s Matt. xxi. 23—27. 

2 Sam. xix. 41—43. t Matt. xxii. 16, &c. 

H 2 



148 INTERPRETATION OF THE BIBLE. [PART I. 

read that he " distressed him, and strengthened him not." 
Both statements, as Horne remarks, are true. He did help 
him against the king of Syria, took Damascus, and delivered 
Ahaz from the power of the Syrians. But the service was 
of little value, for the Assyrian monarch did not assist Ahaz 
against the Edomites or Philistines ; and he distressed him by 
taking the royal treasures and the treasures of the temple, 
and rendered him but little service for so great a sacrifice. 

This seeming contradiction is illustrated by what happened 
in our own nation. The Britons invited the Saxons to help 
them against the Scots and Picts. The Saxons accordingly 
came and assisted them for a time, but at length they made 
themselves masters of the country. — H. Horne. 

Acts ix. 7. — In the account of Paul's miraculous con- 
version, it is said that the men who journeyed with him 
" heard a voice, but saw no man." In Acts xxii. 9, it is 
said, they heard not the voice of him that spoke. The Greek 
word translated " heard," very frequently means " under- 
stood." They heard a voice, but not the words spoken ; 
they heard a sound, but did not understand the meaning of 
it. Just as we are told that Israel beheld Joseph's sons, 
while a few verses after, it is said his eyes were dim so that 
he could not see ; i. e. he could see, but not distinctly — 
could not distinguish the features unless they came near. 
Gen. xlviii. 8. 10. 

Acts i. 18. — " Now this man {%. e. Judas) purchased a 
field," &c. ; but St. Matthew tells us u that the chief priests 
bought the field with the money which Judas threw down 
in the midst of them. Many commentators, as Whitby and 
Doddridge, remark that an action is sometimes said in 
Scripture to be done by a person who was the occasion of 
doing it. Thus in one place v it is said that " Jesus bap- 
tized;" in another w , that " Jesus himself baptized not, but 
his disciples." The passages are easily reconciled : his 
disciples baptized by his authority, but He did not baptize 
with his own hands. (See Gen. xlii. 38 ; Exod. xxiii. 8 ; 
1 Kings xiv. 16; 2 Kings xxii. 16; Rom.xiv. 15; 1 Cor. 
vii. 16 ; 1 Tim. iv. 16.) 

Acts xvi. 12.' — St. Luke, in relating the first introduction 
of Christianity into Europe, speaks of Philippi in Macedonia 



u Matt, xxvii. 7. 



v John iii. 22. w John iv. 1, 2. 



CH. IV. § xix.] DIFFICULTIES AND CONTRADICTIONS. 149 

as the chief city of that part of Macedonia, and a colony ; 
and in verse 21 implies that it was a Roman colony. The 
silence of contemporary profane history as to this fact ren- 
dered it a difficulty, even to learned men, and threw the 
suspicion of inaccuracy upon Luke's narrative ; but some 
ancient coins have been since discovered, on which Philippi 
is recorded under this character, particularly one which 
states that Julius Caesar himself bestowed on this city the 
dignity and privileges of a Roman colony, which were 
afterwards confirmed and augmented by Augustus. 

Sometimes, though comparatively very seldom, the 
translation might be improved, or the original will admit 
of another rendering, and thus the difficulty might be 
removed. 

The Hebrews express their numbers by letters, and some 
of their letters are very much alike : hence, as Dr. Kenni- 
cott has shown satisfactorily, some seeming contradictions, 
with regard to numbers, have arisen from one number being 
inadvertently written instead of another : 3, is 2, 3 is 20, 
K is 1, & is 1000 ; so that the careless making or reading 
a tittle upon a letter might change units into thousands. 
Thus are such passages as 2 Sam. viii. 4, 1 Chron. xviii. 4, 
reconciled. The letter j zayin with a dot upon it stands 
for seven thousand, and the final letter *j noon, for seven 
hundred ; the great similarity of these letters might easily 
cause the one to be mistaken for the other, and so produce 
an error in this place. 

2 Sam. xii. 31. — David is said to have put the Ammonites 
under saws and under harrows of iron, &c. : which gives 
the impression of great cruelty on his part. Were there 
no answer to this, we must not shrink from charging him 
with whatever guilt might properly attach to the act, the 
Bible itself furnishing the principle by which to do so. But 
the original Hebrew admits of its being rendered instead 
of " under " " to " saws, &c, which implies nothing more 
than employing them as slaves in the most mean and 
laborious offices. The word translated " harrows of iron " 
may also be rendered "iron mines." It is indeed said x 
that David cut them with saws ; but seven of the Hebrew 
manuscripts collated by Dr. Kennicott have the word 



x ] Chron. xx. 3. 
H 3 



150 INTERPRETATION OF THE BIBLE. [PART I. 

which means, " he put them to saws," &c. See H. Home, 
vol. i. 

This illustration has been given to show the value of a 
knowledge of the learned languages, and of those diligent 
researches which learned men have made to throw light on 
Scripture. " Pertness and ignorance," as Bishop Home 
remarks, M may ask a question in three lines, which it may 
cost thirty pages to answer." But thus has God sanctified 
the use of learning, and would teach the unlearned to re- 
spect it. " Some things in the Scriptures are hard, I deny 
it not," says Bishop Jewel: "It is very expedient that 
somewhat should be covered, to make us more diligent in 
reading, more desirous to understand, more fervent in 
prayer, more willing to ask the judgment of others, and to 
presume less on our own judgment." Mystery is only 
another name for our ignorance : " and those passages," as 
Boyle says, " which teach us nothing else, may at least 
teach us humility." We may also be assured, that while 
"the wicked shall not understand V' and "the scorner 
seeketh wisdom and flndeth it not 2 ," "the meek will he 
teach his way," " the meek will he beautify with salvation." 
Psalm cxlix. 4. 

§ xx. Quotations illustrating the leading object of this 
chapter. 

Mosheim, speaking of the method of interpreting the 
Scriptures, and teaching religion, in the first century of the 
Christian Church, says, " Those who performed the office 
of interpreters, studied, above all things, plainness and 
perspicuity. The great study of those who embraced the 
Gospel, was rather to express its Divine influence in their 
dispositions and actions, than to examine its doctrines with 
an excessive curiosity, or to explain them by the rules of 
human wisdom." 

Melanchthon says : "It is necessary in the Church dili- 
gently to investigate and adhere to the simple, natural, 
grammatical sense of Scripture. We are to listen to the 
Divine word, not to corrupt it. We must not play tricks 
with it, by fanciful interpretations, as many in all ages have 



y Dan. xii. 1 0. 



z Prov. xiv. 6. 



CH. IV. § XX.] 



QUOTATIONS, 



151 



done. The plain, natural sense of Scripture, always carries 
with it the richest and most valuable instruction." 

Luther says : " The literal meaning of Scripture is the 
whole foundation of faith, the only thing that stands its 
ground in distress and temptation." 

Hooker says : <e I hold it for a most infallible rule in 
exposition of sacred Scripture, that where a literal con- 
struction will stand, the furthest from the letter is commonly 
the worst." Eccles. Polity, b. v. ch. lix. 

The following are given as illustrations of the violations 
of this rule, in addition to that already given, p. 90. 

2 Tim. ii, 17, 18. — " Hymeneus and Philetus . . . say- 
ing that the resurrection is past already;" that is, they 
spiritualized the plain declarations of the Bible on this 
subject, declaring that such passages were not to be taken 
in their simple, natural, grammatical sense, but as in- 
tending only a spiritual resurrection from ignorance and 
error. 

Lampe, whose Commentary on St. John Hartwell Home 
describes as unquestionably the most valuable work on that 
Gospel that was ever published, endeavours thus to interpret 
the miracle of the marriage in Cana : by the bridegroom 
is meant the governors of the Jewish Church ; the bride 
is the Jewish Church itself ; the marriage is the Christian 
dispensation; the failing of the wine, the departure of the 
Spirit of God from the Jewish Church, which had begun to 
depart from the purity of the Law ; the mother of our Lord 
is the heavenly Jerusalem, bringing into the liberty of the 
Gospel the children of the Jewish Church : but she is 
reproved for impatience, not knowing the times and seasons 
or the hour, which had not yet come ; the water being 
changed into wine represents prophecy and the Law being 
changed into the Gospel : with much more of the same 
kind. (Lampe, vol. i. pp. 518 — 520.) 

The fascination of the ingenuity of such interpretations 
constitutes their peculiar danger, especially when adopted 
by men so learned and pious as Lampe. Cardinal Bellas 
mine, one of the most learned and upright of his order, 
whom Pope Sextus V. condemned for not going far enough 
in the assertion of Papal power, attempts to prove, from 
a comparison of Acts x. 13, " Rise, Peter, kill," &c. with 
John xxi. 16, that the duty of the Pope, as the successor 

h 4 



152 



INTERPRETATION OF THE BIBLE, [PART I. 



of Peter, is to put heretics to death. See T. H. Home, 
vol. ii. p. 770, second edition. 

On the mysterious doctrines of predestination, election, 
&c, the martyr Ridley observes : "In these matters I am 
so fearful, that I dare not speak further ; yea, almost none 
otherwise than the text doth, as it were, lead me by the 
hand." 

" The right way of interpreting Scripture," says Cecil, 
" is to take it as we find it, without any attempts to force it 
into any particular system." 

" The Scriptures are the mysteries of God," says Bishop 
Jewel : "let us not be curious : let us not seek to know 
more than God hath revealed by them. They are the sea 
of God : let us take heed that we be not drowned by 
them. They are the fire of God : let us take comfort by 
their heat, and warily take heed they burn us not. They 
that gaze over-hardly upon the sun, take blemish in their 
eye-sight." 

Boyle says : " It ought rather to recommend than dispar- 
age the Scriptures, that what is revealed is so copious and 
extensive, that, like a river, it will supply a lamb with what 
may quench its thirst, and cannot be exhausted by an ele- 
phant." And again: " The Scriptures being composed of 
several obscure texts of Scripture, mixed with clear ones, 
several devout persons have rather chosen to read other 
books, which, being free from difficulties, might promise 
more instruction ; but as the moon, notwithstanding her 
spots, gives more light than the stars that are luminous, 
so the Scripture, notwithstanding its dark passages, will 
afford a Christian more light than the best authors." 

" The Scripture is full, as well of low valleys, plain 
ways, and easy for every man to use and to walk in, as 
also of high hills and mountains which few men can climb 
unto. And whosoever giveth his mind to Holy Scriptures 
with diligent study and burning desire, it cannot be, saith 
St. John Chrysostom, that he shall be left without help. 
For either God Almighty will send him some godly Doctor 
to teach him a , or else if we lack a learned man to instruct 
and teach us, yet God Himself from above will give light 
unto our minds, and teach us those things which are neces- 



a Acts viii. 32—39. 



CH. IV. § XX.] 



QUOTATIONS. 



153 



sary for us, and wherein we be ignorant. If we read once, 
twice, or thrice, and understand not, let us not cease so, 
but still continue reading, praying, asking of others, and so 
by still knocking, at the last the door shall be opened, as 
St. Augustine saith." (Homily, Exhortation to the reading 
of Holy Scripture.) 

" The best way to find out truth is to be much in the 
study of the Scriptures. The Spirit of God leads thereby 
to things useful." (Basil.) 

" If you ask what is truth, you must not do as Pilate did, 
ask the question, and then go away from Him that only 
can give you an answer ; for as God is the author of truth, 
so is He the teacher of it." (Jeremy Taylor.) 

66 Scripture doth best interpret itself." (Lowth.) 

"Judge of one part of revelation according to the 
analogy of the whole, and be sure never by your interpre- 
tations make God the author of contradictions. * Let us 
prophesy according to the proportion of faith Y sa y s the 
Apostle ; let us interpret all the parts of Holy Writ accord- 
ing to the analogy of faith, so as to correspond and agree 
with the whole and with one another." (Bp. Newton.) 

" It is not lawful so to expound one place of Scripture 
that it may be repugnant to another." (Art. xx. of the 
Church of England.) 

" Make the word of God as much as possible its own 
interpreter. You will best understand the word of God by 
conferring it with itself, ' comparing spiritual things with 
spiritual.' 1 Cor. ii. 13." (Bp. Newton.) 

" Particular diligence should be used in comparing the 
parallel texts of the Old and New Testaments. It should 
be a rule with every one who would read the Holy Scrip- 
tures with advantage and improvement, to compare every 
text which may seem either important for the doctrine 
it may contain, or remarkable for the turn of expression, 
with the parallel passages in other parts of Holy Writ, 
L e. with passages in which the subject matter is the same, 
the sense equivalent, or the turn of expression similar." 
(Bishop Horsley.) These parallel passages are easily 
found by the marginal references now frequently given in 
our Bibles. 

" O God, thou hast revealed more than we can know ; 
b Rom. xii. 6. 
H 5 



154 INTERPRETATION OF THE BIBLE. [PART I. 

enough to make us happy ! Teach us a sober knowledge, 
a contented ignorance." (Bp. Hall.) 

§ xxi. Short Account of English Translations of the Bible. 

We have accounts of various parts of the Bible being 
translated into Saxon, when that language was spoken in 
England. 

The Psalms were translated by Adhelm, the first Bishop 
of Sherborne (a. d. 706). The Four Gospels, by Egbert, 
Bishop of Lindisfern, who died a.d. 721. 

The Venerable Bede also translated various parts, if not 
the whole of the Bible, into Saxon. King Alfred translated 
the Psalms, and Elfric, Abp. of Canterbury, parts of the 
Old Testament, about a.d. 995. 

English translations of the Bible were also made in the 
13th and 14th centuries. But of the complete English 
translations of the Bible, the first was : — 

Wickliffe' s Bible, about a. d. 1380. This w T as before 
printing was invented ; transcripts therefore were obtained 
with difficulty, and copies were scarce. Before WicklifFe's 
translation, the price of a Bible in Latin, an unknown 
tongue to all but the learned, was as much as a labouring 
man's price of work for fifteen years, and equal to 300£. of 
our money. Even after WicklifFe's own copy was finished, 
the value of a New Testament was 21. 16s. 6d., equal to 
30Z. now. (Gilly's Protestant Forefathers.) 

In 1390, the 13th year of Richard II., a bill was brought 
into the house of Lords for the purpose of suppressing it ; 
but through the influence of John o'Gaunt, Duke of Lan- 
caster, the king's uncle, w r as rejected. The followers of 
Wickliffe were then encouraged to publish another and 
more correct translation of the Bible. But in the year 
1408, in a convocation held at Oxford by Archbishop 
Arundel, it was decreed that no one should thereafter 
translate any text of Holy Scripture into English by way 
of a book, or little work, or tract ; and that no book of this 
kind should be read, that w r as composed lately in the time 
of John Wickliffe, or since his death. This constitution 
led the way to great persecution ; and many persons w ere 
punished severely, and even with death, for reading the 
Scriptures in English. 

TindaVs New Testament (a.d. 1526). This was the first 



CH. IV. § XXL] ENGLISH TRANSLATIONS. 



155 



printed edition of any part of the Scriptures into English. 
He had taken the precaution of printing it on the continent ; 
but Tonstall, Bishop of London, and Sir Thomas More, 
Lord Chancellor, succeeded in buying up and burning 
almost the whole impression. This enabled Tindal to 
publish an improved edition. He also translated parts of 
the Old Testament. 

In the year 1531, at the instigation of Henry VIII. and 
his council, he was imprisoned, and after a long confine- 
ment strangled, a.d. 1536, by order of the Emperor, at 
Villefont, near Brussels, and his body reduced to ashes. 

Miles Coverdale' s Bible (a.d. 1535). Coverdale, after- 
wards Bishop of Exeter, published a translation of the 
Bible (the greater part of which was Tindal's), and dedi- 
cated it to King Henry the Eighth. This is the first English 
Bible allowed by royal authority, and a copy of it was by 
royal proclamation ordered to be placed in the choir of every 
parish church, to enable every man to read therein. 

Matthews' Bible (a. d. 1537). John Rogers, who assumed 
the name of Thomas Matthews, and who had assisted Tin- 
dal in his biblical labours, edited a Bible, probably at 
Hamburgh. 

Taverner's Bible (a.d. 1539). This was a kind of in- 
termediate work, being a correction of Matthews' Bible. 

The Great Bible (a.d. 1539). This was a revised edition, 
corrected by Cranmer and Coverdale, and so called because 
printed in large folio. There were several editions of it, 
and particularly one in 1540, for which Cranmer wrote a 
preface, showing that " Scripture should be had and read 
of the lay and vulgar people;" hence this edition of 1540 
is called Cranmer's Bible. 

During the reign of Edward VI. (a period of seven years 
and a half) no new versions were executed, though eleven 
editions were printed, both of the Old and New Testa- 
ment. 

The Geneva Bible (a.d. 1560). Coverdale, John Knox, 
Christopher Goodman, and other English exiles, who had 
taken refuge in Geneva, published this translation ; the New 
Testament in 1557, and the remainder of the work in 1560. 
To it were added notes, favouring the peculiar doctrines of 
Calvin. 

Abp. Parker '5, or the Bishops' Bible (a.d. 1568). This 
h 6 



156 



INTERPRETATION OF THE BIBLE. 



was so called because he, with other learned persons, eight 
of whom were bishops, published this translation. This 
was in the reign of Queen Elizabeth. 

The Rhemish New Testament (a.d. 1582). This trans- 
lation into English was published by the Romanists at 
Rheims. They retained many Eastern, Greek, and Latin 
words, and introduced so many difficult expressions, that 
they contrived to render it unintelligible to the common 
people. Shortly after, 

The Douay Old Testament (a. d. 1609-10). Cardinal 
Allen is understood to have had a principal share in this 
work. The Rhemish New Testament, and Douay Old 
Testament, form the present English Bible of the Romanists. 

King James's Bible. This is the English translation of 
the Bible now in common use. It was begun in the spring 
of 1607, in the reign of King James I., and finished in about 
three years. Fifty- four of the most learned men in the 
universities and other places were commissioned to under- 
take the work of translation : but seven of these having, 
from illness and other causes, relinquished their task, the 
w T ork was performed by forty-seven. The translators were 
ranged under six divisions, and several portions of the Bible 
were assigned to them, according to the several places where 
they were to meet, confer, and consult together. The name 
which stands at the head of the list of translators is that of 
Dr. Lancelot Andrews, first Fellow, and afterwards Master 
of Pembroke College, Cambridge. He was at that time 
Dean of Westminster, and became Bishop successively of 
Ely and Winchester. After long expectation, and great 
desire of the nation, the translation of the Bible came forth 
in the year 1611, the divines employed having taken the 
greatest pains in conducting the work ; for they had not 
only examined the original, but also compared together all 
the existing translations, both ancient and modem. 

As the free circulation of the Scriptures in the language 
of any country has ever been one of the most important 
instruments in implanting true religion where it did not 
previously exist, and in awakening a revival of it where it 
has become decayed, our privileges in this respect ought to 
awaken in us a solemn sense of our responsibility to make 
that book a lamp to our feet, and light to our path, which the 
providence and grace of God have rendered so accessible. 



157 



PART II. 

GOVERNMENT AND PUBLIC WORSHIP OF THE JEWS, 
WITH SOME NOTICES OF JEWISH SECTS, &c. 

CHAPTER I. 

THE GOVERNMENT OF THE JEWS. 

Contents. — § i. Its distinguishing feature, a Theocracy. § ii. Their 
Laws. § iii. The Sabbatical Year and the Jubilee, as illustrating their 
Government and Laws. § iv. Evidence of the JDivlne Origin of the 
Mosaic Law, from the circumstances under which it was given. 

The great purpose for which the Jews were selected by 
God, explains the peculiarity of that constitution by which 
they were formed into a nation immediately on leaving 
Egypt. 

As has been already noticed (more particularly in con- 
nexion with the prophecies and types interwoven with their 
institutions and history, see p. 64), the great purpose of 
their selection by God from the rest of mankind was, to 
preserve the knowledge of Himself as the one true God, 
and to prepare the minds of men for the coming of Christ, 
the world's great Deliverer. 

But what was the chief danger, which, humanly speaking, 
threatened to defeat this purpose ? Their apostasy into 
idolatry. The world around them had apostatized into 
idolatry ; that is, it had sunk into the total forgetfulness 
that the world was God's world, formed by his power, and 
governed by his will. The tendency of their own hearts 
was towards idolatry. Ezek. xx. 8. 

Hence, as subordinate to the great purpose of preparing 
for the coming of Christ, their government was so framed, 
and so enforced, as to be a constant check upon idolatry. 
This was its primary object ; but it was so framed and so 
enforced as to be also indirectly a protest against the 
idolatry of the world. See Numb, xxxiii. 4 ; 1 Sam. v. vi. ; 
Isa. xxi. 9 ; Jer. 1. 2 ; li. 52 ; Dan. iii. vi. ; and the pro- 
phetic writings throughout. 



158 



GOVERNMENT OF THE JEWS. 



[part II. 



To this end a constant, visible, miraculous interposition 
of God's providence attended them ; which constant visible 
interposition of God's providence, connecting temporal re- 
wards with obedience, and temporal punishments with dis- 
obedience, brought before them at each step, in opposition 
to every form of idolatry, God as the only disposer of all 
things, of happiness and misery, of life and death. The 
spirit of their dispensation in this respect is expressed in 
the song of Moses : " See now" (from the rewards in this 
life following obedience, and the punishment following dis- 
obedience to my commands) — see now that I, even I, am 
he, and there is no God with me : I kill, and I make alive ; 
I wound, and I heal : neither is there any that can deliver 
out of my hand.'' Deut. xxxii. 39. 

§ i. Its distinguishing feature, a Theocracy. 

The term Theocracy is derived from two Greek words, 
signifying God and government. It is applied to the 
government of the Jews, because they had no king but 
God, and all their laws came immediately from Him. The 
Tabernacle, and afterwards the Temple, built of the richest 
materials, was considered as his palace, in which, in a 
peculiar sense, He manifested Himself as their King en- 
throned on the mercy-seat a : and He performed towards 
them those acts which are usually performed by earthly 
sovereigns. For instance : 

It was by the direct command of God that they were to 
declare war or peace. (Deut. i. 41, 42 ; Josh. x. 40 ; 
Judges i. 11 ; 1 Kings xii. 24; Josh. ix. 14, 15.) 

God appointed to each family that proportion of the 
Promised Land which it was to possess, varying perhaps 
from sixteen to twenty-five acres to each. This land they 
held, independent of all temporal superiors, by direct tenure 
from the Lord Jehovah, their sovereign ; by whose power 
they were to acquire their territory, and under whose pro- 
tection only they could retain it. On this principle, the 
lands so distributed were inalienable. " The land shall 
not be sold for ever ; for the land is mine, saith the Lord : 
ye are strangers and sojourners with me." Lev. xxv. 23. 

As to the legislative part of their government, God was 

a Exod. xxv. 8, 9 ; 1 Ckron. xxix. 1 ; Psalm cxxxii. 5. 



ch. i. § ii.] 



THEIR LAWS. 



159 



the Author of their laws. No authority was vested in any- 
one man, or body of men, or even in the whole nation 
assembled, to make new laws or alter old ones : their 
Almighty Sovereign reserved this power to Himself. 
Deut. iv. 1, 2; xii. 32. 

As to the executive part of their government, the judges 
and kings were his viceroys, enjoying only a delegated 
authority, to which they were required constantly to refer : 
they were merely instruments employed by God to facilitate 
the regular administration of his extraordinary providence 
(Numb, xxvii. 15, &c. ; Deut. xvii. 15); see also the cir- 
cumstances of the appointment of Saul (1 Sam. ix. 16, and 
the cause of his rejection, chap. xv. 26 — 28). 

It is obvious that such a form of government would be a 
continual proof, a constant appeal to their senses, that the 
gods of the heathen were no gods ; but that the Lord God 
of Israel was God alone of all the kingdoms of the earth. 
See the prayer of Hezekiah, whose whole history, as re- 
corded in the Bible, is a remarkable illustration of what is 
here said. 2 Kings xix. 15, &c. ; Isa. x. 5, &c. 

§ ii. Their laws. 

It must be remembered, as already hinted, that the laws 
given through Moses to the Jews were " in part a republi- 
cation of antecedent revelations, and of commands long 
before given to mankind," with such additions as were 
adapted to their peculiar circumstances. The laws thus 
forming the Jewish code are scattered over the books of 
Exodus, Leviticus, Numbers, and Deuteronomy. As an 
assistance to our better understanding them, they may be 
divided into three parts ; moral, judicial, and ceremonial. 
The moral laws, the principles of which are laid down in 
the Ten Commandments, are of universal application ; the 
judicial were intended to regulate the civil government of 
the Israelites ; and the ceremonial, their religious worship. 

It is a remarkable feature of these laws, that all their 
political institutions were made entirely subordinate to 
their religious ; thus suggesting to the rulers of the world 
in every age, on what alone the prosperity of any nation 
really depends b . Reliance on Providence, in the path of 



b Prov. xiv. 34. 



ICO 



GOVERNMENT OF THE JEWS. 



[PART II. 



obedience, was the foundation of their civil government, 
the spirit and the principle of their constitution. <; The 
cautions, the warnings, the counsels of their lawgiver, are 
all directed to this single point — their obedience to the great 
Jehovah." (See Graves on the Pentateuch, Part iii. Lect. 
vii. p. 410.) 

But the law of the Jews being in many respects so dif- 
ferent from those to which we are accustomed, the follow- 
ing points should be observed, as showing, that amidst the 
minute details to which it descends (even to the colour of 
the fringes of their garments c ) may be traced the wisdom 
of its appointment, and the germ of those principles which 
were afterwards fully developed in the Gospel. 

Observe, then, with reference to the Mosaic Law. 

I. Its adaptation to the circumstances of those for whom 
it was made. 

The wisdom of a law appears in its adaptation to the 
character and circumstances of those for whom it is made. 
The Jews, to whom this law was first addressed, were only 
just delivered from the most abject slavery. To the great 
ignorance necessarily consequent on such a state, was added, 
as their natural character, great stubbornness. They were 
" a stiff-necked," a " disobedient and gainsaying people d ," 
ever disposed to "walk in a way that was not good, after 
their own thoughts e ." The law that should govern such a 
people must have reference to such ignorance and such 
stubbornness. Such a people would require to be treated 
very much as children, to whom it is not enough to give a 
few general rules, but minute particulars must be specified, 
in order that, by repeated acts of obedience in these little 
things, habits of obedience may be formed, and at every 
step some restraint on disobedience imposed by a positive 
prohibition. This is evidently the view given by the 
Apostle, in the Epistle to the Galatians. 

II. The moral object of its rites and ceremonies. 

As such a people would require, like children, minute 
directions, so would they also require frequent appeals to 
their senses — a law abounding in rites and ceremonies, to 
fix their attention and affect their heart : and such was the 
Mosaic law. Of the moral object of those rites and cere- 

c Numb. xv. 38. e Isaiah lxv. 2. 

d Deut. xxxi. 27 ; Rom. x. 21. 



ch. i. § ii.] 



THEIR LAWS. 



161 



monies more immediately affecting their religious worship, 
notice has been taken already in page 64 : see also pages 
167> &c. But the moral object of those regulating their 
conduct as members of society may also be easily shown. 
Thus the reason of the direction as to the ribbon to be put 
on the fringes of their garments f , at once explains the moral 
object for which such a direction was given by God : " that 
ye may look upon it, and remember all the commandments 
of the Lord and do them." Being distinguished by dress 
from the heathen world around them, wherever they were, 
they would be reminded that they were a " holy people " to 
the Lord. Thus dressed, it was impossible they could join 
in any idolatrous festival without having all eyes drawn 
to them. 

Again, as "evil communications corrupt good manners," 
the minute directions as to their food, what animals might 
or might not be eaten, &c, operated as a constant check on 
idolatry, by restraining their intercourse with their idola- 
trous neighbours. See Lev. xi., &c. 

The eating of blood, so pointedly forbidden to the Jews g , 
was very common in heathen feasts and sacrifices. It 
would thus appear that the Jews could scarcely ever eat 
and drink with the heathen, and thus one great snare to 
idolatry was removed ; for, as has been well remarked, 
" intimate friendships are in most cases formed at table ; 
and with the man with whom I can neither eat nor drink, 
let our intercourse in business be what it may, I shall seldom 
become so familiar as with him whose guest I am and he 
mine." See Dan. i. 8. 

Besides these, there were many other prohibitions appa- 
rently given with the same object, namely, to keep them 
as far as possible from the religious practices of the heathen. 
Thus, they were forbidden to sow their vineyard with divers 
seed h , for it was an idolatrous rite to sow barley and dried 
grapes together. The prohibitions given in Lev. xix. 27,28, 
refer to customs which we know, from the testimony of 
profane authors, (as Homer &c.,) as well as from Scrip- 
ture 1 , were religious rites of the heathen. Honey was 
probably forbidden for the same reason, and seething the 



* Numb. xv. 38. 
8 Lev. xix. 26. 



h Deut. xxii. 9. 

* Jer. xvi. 6; 1 Kings xviii. 28. 



162 



GOVERNMENT OF THE JEWS. 



[part ii. 



kid in the mother's milk k . The practical effect of their 
laws in keeping the Jews a distinct people is referred to in 
Esther iii. 8 ; and Acts xvi. 20, 21 h 

III. Its spirituality. 

The Mosaic law regarded the thoughts, and not the out- 
ward conduct only; requiring obedience from an inward 
principle. 

IV. Its principle. 

It required the inward principle of love to God : this 
was the first and great commandment, on which all the law 
and the prophets hung m ; and the second was like unto it, 
6 ( Thou shalt love thy neighbour as thyself V The poor, 
the widow, the fatherless, the stranger, were to be especially 
the objects of their regard . A precept was given to regu- 
late the conduct of creditors towards debtors, beautifully 
illustrating how this law consulted the feelings as well as 
the wants of the needy. " When thou dost lend thy bro- 
ther any thing, thou shalt not go into his house to fetch 
his pledge. Thou shalt stand abroad, and the man to 
whom thou dost lend shall bring out the pledge abroad 
unto thee p ." Though the Jews had been appointed by 
God to be in many instances the executioners of his 
justice in the punishment of the wicked, they were cau- 
tioned against indulging personal enmities -. The tenor 
of the command given to punish the Canaanites taught the 
Jews (as Graves remarks) to regard with abhorrence, not 
so much the persons of idolaters as the crime of idolatry. 
Enemies were to be the objects of their kindness r . They 
were particularly forbidden to abhor even an Egyptian, 
though the Egyptians abhorred them, and were the most 
cruel of their oppressors 5 ; and more than 800 years after 

k Exod. xxiii. 19. 

1 Nor did these peculiarities escape the notice of heathen writers. 
Tacitus (Historiarum, lib. v. sect. 4), remarking on the opposition of 
the rites of the Jews to those of the rest of mankind, says, 6 Ail things 
we hold sacred are there profane, and what we deem abominable are 
with them permitted : — they slaughter the ram in sacrifice, as if in 
contempt of Ammon ; and they also offer up an ox, which the Egyp- 
tians worship under the name of Apis.' — Graves on the Pentateuch. 



m Deut. vi. 5 ; xi. 13 ; xxx. 6. 
n Lev. xix. 18. 
° Deut. xxiv. 14. 17. 19. 
P Deut. xxiv. 10, 11. 



q Deut. ix. 4. 



Lev. xviii. 25. 
r Exod. xxiii. 4, 5. 
s Deut. xxiii. 7- 



CH. i. § ii.] 



THEIR LAWS. 



163 



the giving of this law, the spirit of its observance was still 
kept before them : " Seek ye the peace of the city whither 
I have caused you to be carried captives, and pray unto the 
Lord for it." Jer. xxix. 7. See also Prov. xx. 22 ; xxiv. 
17; xxv. 21. 

A merciful temper towards brutes was urged upon them 
with an anxiety and solemnity unparalleled in any code of 
laws, ancient or modern. It was one of the conditions on 
which they were to expect the Divine blessing on them- 
selves in the land of promise. (Deut. xxv. 4 ; xxii. 7 ; see 
also Exod. xxiii. 11, 12.) 

V. Its impartiality. 

Again and again Moses declares, " God is no respecter 
of persons*." The idolatrous Hebrew city was to be given 
over to the same destruction as that denounced on the 
nations of Canaan. Deut. xiii. 12, &c. 

As the love of God was the great principle every where 
enforced, so the want of this love, Moses forewarns them, 
would cause their rejection : thus, " 1 command thee this 
day to love the Lord thy God .... that thou may est live 
and multiply .... but if thine heart turn away . . . » . 
I denounce unto thee this day that thou shalt surely die," 
&c. (Deut. xxx. 15, &c. ; see also Deut. viii. 20.) 

VI. Its subserviency to the Gospel. 

It made no alteration in the mode of man's acceptance 
with God. We are informed, that it was added, not to set 
aside the promise, but "because of transgressions"." In 
the awful circumstances of its promulgation^ and in the 
general severity of its enactments w , it forcibly pointed out 
man's exposure to the wrath of God, and the insufficiency 
of any thing which he could do to atone for sin ; and thus, 
by deepening men's convictions of the evil of sin, it became 
a schoolmaster to lead them to Christ x . Its perfection 
chiefly appears in its adaptation to this object ; which being 
accomplished, like the morning star, it gradually disappeared 
before the rising light of the Sun of Righteousness. In order 
to understand this subject properly, the whole Epistle to the 
Hebrews should be carefully studied. 

* Deut. x. 17. w Numb. ix. 9—13. 
" Gal. iii. 19. Lev. vii. 20, 21, &c. 

v Exod. xix. xx. x Gal. iii. 24. 
Heb. xii. 18—21. 



164 



GOVERNMENT OF THE JEWS. 



[part II, 



§ iii. The Sabbatical Year, and the Jubilee, as illustrating 
their Government and Laws. 

I. The Sabbatical Year. 

This was observed every seventh year, under the follow- 
ing ordinances : 

1. The ground was to remain uncultivated in every 
respect ; neither plowing, sowing seed, planting, nor prun- 
ing the vineyard, &c, being permitted. What the ground 
produced of its own accord was to be devoted to charitable 
purposes y. God, however, graciously promised, on their 
obedience to this command, so to bless the sixth year that 
it should yield fruit enough for three years z . Thus while 
the kind consideration of the stranger, the poor, the father- 
less, and the widow was enforced, they were reminded that 
their land was his property, and that his providence, and 
not the fertility of the soil, was their security for its sup- 
plying them with food. 

2. Debts were to be remitted. Deut. xv. 1, 2. 

3. Hebrew slaves were to be set at liberty, unless they 
voluntarily chose to remain in servitude. Exod. xxi. 2. 

4. The law was to be read publicly in the ears of the 
people ; and such a season of leisure from agricultural 
employments was peculiarly favourable for religious in- 
struction. Deut. xxxi. 10 — 13. 

II. The Jubilee. 

This was held in every fiftieth year : i. e. in the year after 
every seventh sabbatical year a . This great sabbath of the 
Jubilee was to be kept as other sabbatical years. The ground 
was to remain uncultivated, &c. But the peculiar rite of the 
Jubilee, as distinguished from other sabbatical years, was 
this : every Hebrew slave was then set at liberty, and re- 
turned home : and such lands as had been sold or mortgaged 
returned to their first owners, no one having the power to 
alienate his property from his family beyond this period. 
" Ye shall hallow the fiftieth year, and proclaim liberty 
throughout all the land unto all the inhabitants thereof: 
it shall be a jubilee unto you, and ye shall return every 



J Exod. xxiii. 11. 



z Lev. xxv. 2—21. 



a Lev. xxv. 8. 



ch. I. § iii.] 



THE JUBILEE. 



165 



man unto his possession, and ye shall return every man to 
his family V The jubilee commenced with the sound of a 
trumpet on the evening of the Day of Atonement c ; a time, 
Bishop Patrick remarks, peculiarly well chosen, as the 
Jews would be the better disposed to forgive their brethren 
their debts, when they had been imploring pardon of God 
for their own transgressions. 

The benefits of such an institution were many : 

1. It was a check on oppression, and on the inordinate 
desire of " adding house to house, and field to field ;" 
while it rescued every family from those peculiar tempta- 
tions of abject poverty, which the misconduct of their an- 
cestors might otherwise have entailed upon them. 

2. It preserved their distinction of tribes ; giving to 
each the strongest motive of interest to keep his genealogy, 
that he might prove his right to the inheritance of his fore- 
fathers. 

3. By thus preserving the distinction of tribes, it was 
calculated to prepare for the promised coming of the 
Messiah, whom Jacob's prophecy, more than 1600 years 
before He came, had identified with the tribe of Judah. 
Gen. xlix. 10. 

4. It was typical of the spiritual liberty to be introduced 
by the Gospel dispensation d . 

5. It was one of the many proofs of the Divine authority 
under which Moses acted. If a legislator had dared to 
demand such a surrender of property every fifty years, 
would a people in actual possession of their property have 
yielded it up, but under the fullest conviction that the de- 
mand rested on Divine authority ? The same remark ap- 
plies to the provisions of the Sabbatical Year. That a 
people whose characteristic was stubbornness, and who were 
so characterized by the very giver of the law e , whose sub- 
sistence was derived from agriculture and pasturage, should 
have submitted, as Stillingfleet remarks, to laws apparently 
so contradictory to their interests, is a striking evidence 
and illustration of the miraculous Providence by which 
they were governed, and which formed the peculiar feature 
of their government as a Theocracy. 



b Lev. xxv. 10. 
c Lev. xxv. 9. 



d Tsa. lxi. 2, with Luke iv. 16—21. 
e Deut. ix. 6. 



166 



GOVERNMENT OF THE JEWS. 



[part II. 



§ iv. Evidences of the Divine Origin of the Mosaic Law, 
from the circumstances under which it was given. 

In the history of the world there is no parallel to the 
circumstances under which the Mosaic law was given. 
Bryant has expressed this very forcibly. u Laws," he says, 
" are generally made when people have been well settled ; 
and they are founded upon many contingencies, which 
arise from the nature of the soil, the trade and produce of 
the country, and the temper, customs, and dispositions of 
the natives and their neighbours. But the laws of Moses 
were given in a desert, while the people were in a forlorn 
state, wandering from place to place, and encountering 
hunger and thirst, without seeing any ultimate end of their 
roving f . These prescripts were designed for a religious 
polity, when the people should be at some particular period 
settled in Canaan ; of which settlement human forecast 
could not see the least probability. For what hopes could 
a leader entertain of possessing a country from which he 
withdrew himself, and persisted in receding for so many 
years ; and when, at a time an attempt was made to obtain 
some footing, nothing ensued but repulse and disappoint- 
ment ? Numb. xiv. 40. 45. 

" Did any lawgiver ever give directions about corn, 
wine, and oil, in a country that was a stranger to tillage 
and cultivation ; or talk of tithes and first-fruits where 
there was scarcely a blade of grass ? It may be answered, 
that these ordinances were given with a view to Canaan. 
True ; but Moses himself was not acquainted with Canaan, 
as is plain from the spies which were sent, and the orders 
they received S; and if Providence were not his guide, 
there was little chance of his getting even a sight of it. 
He was in the midst of a wilderness, and so continued 
for near forty years ; and in this place, and at this season, 
he gave directions about their towns and cities, and 1 of 
the stranger within their gates,' while they were in a state 
of solitude under tents, and so likely to continue. He 
mentions their vineyards and olives before they had an 
inch of ground h , and gives intimation about their future 



f Numb. xx. 2. 



S Numb. xiii. 18—20. h Deut. viii. 8. 



CH. II. § 1.] PUBLIC WORSHIP OF THE JEWS. 



167 



kings when they were not constituted a nation. Deut» 
xxviii. 36. 

" These good things they did at length enjoy, and in 
process of time they were under regal government. But 
how could Moses be apprized of it ? Surely it could only 
be by inspiration. He must have been under the direction 
of a higher power, and his mission by Divine authority." — 
Bryant. 



CHAPTER II. 

THE PUBLIC WORSHIP OF THE JEWS. 

Contents. — § i. Its most important ceremonies, § ii. The persons who 
conducted it. § iii. The places where it was conducted. § iv. Its 
appointed seasons. 

As the leading object of this work is to direct the reader to 
the Scripture from which the subjects of this chapter are 
almost entirely derived, it has been thought desirable to 
put much of the information intended to be conveyed by it 
in a series of questions, for answers to which reference is 
generally made to passages in Scripture. 

§ i. The most important ceremonies of Public Worship, 

Into what three classes may the Jewish offerings be 
divided? — A. 1. Those in which an animal was killed. 2. 
Those taken from the vegetable kingdom (as ears of corn 9 
parched grain, frankincense, meal, bread, cakes, fyc). 3. 
Drink-offerings which were accompaniments to the other 
two. (Exod. xxix. 40.) 

Of these, which were the most important? — A. Animal 
sacrifices. 

Among heathen nations the most acceptable offering was 
that of human sacrifices. Can you mention any passages of 
Scripture expressive of God's peculiar abhorrence of human 
sacrifices? (Deut. xii. 29—31 ; Jer. vii. 29—34.) 

What animals were sacrificed ? (Lev. i. 2 ; xiv. 22.) 

What was particularly required with regard to them? 
(Lev. xxii. 20 ; 1 Pet. i. 19.) 



168 



PUBLIC WORSHIP OF THE JEWS. 



[PART tXi 



What is there in the disposition of the sheep or lamb, 
which made it a proper emblem of our Blessed Lord? 
(Matt. xi. 29 ; Isa. liii. 7 ; 2 Cor. x. J.) 

Is this the disposition you should cultivate ? (1 Pet. ii. 
21.) 

What were the three kinds of animal sacrifice? — A. 1. 
Whole burnt-offerings (Lev. vi. 9). 2. Trespass or sin- 
offerings, which did not differ materially from each other, 
and which were generally offered for sins committed , either 
through ignorance or against knowledge (Lev. iv. 2 — 4. 
See also Lev. v. and vi. 1 — 8). 3. Peace- offerings, in 
which prayer was made for mercies desired, or acknow- 
ledgment made for mercies received (Lev. iii. 1). 

What does the appointment of a sacrifice for doing wrong 
without knowing it show? — A. That ignorance is not 
always an excuse for sin. 

Confirm this by some quotations from the New Testament. 
(Luke xii. 48 ; Acts iii. 17, with ii. 23 ; 1 Tim. i. 13.) 

When does ignorance become sinful ? — A. When we had 
the opportunity of knowledge, but neglected it. 

What usually accompanied the sacrifices ? — A. The singing 
of psalms, and playing on instruments of music (Amos v. 23). 

[Some of the sacrifices were made on behalf of the nation 
at large. It appears from Numb. xxix. that there were 
every year sacrificed at the tabernacle (and temple), at the 
stated national charge, the following number of beasts : 
namely, 1101 lambs, 132 bullocks, 72 rams, 21 kids, 
2 goats. These made up the morning and evening sacri- 
fices. Besides these there were a vast number of voluntary 
or prescribed offerings of individuals. (Lev. xii. 1 — 8 ; 
Luke ii. 24 ; Lev. xiv. 2 — 7 ; Matt. viii. 4.)] 

Where was it commanded that every sacrifice should be 
offered? (Lev. i. 3 ; Deut. xii. 5, &c. ; 2 Chron. vii. 12.) 

What benefit would arise from such a public and official 
superintendence of the offering ? — A. It would be a great 
check to idolatrous and unauthorized rites. 

Do we not read of Gideon, and Samuel, and David, and 
Elijah, building altars, and offering sacrifices in other 
places? — A. Yes; but it was only allowed to be done by 
prophets and inspired men, or at God's express command. 

W T here did Ahaz offer sacrifice, and how was he punished? 
(2 Chron. xxviii. 3 — 5.) 



CH. II. § i.] ITS DISTINGUISHING FEATURE. 



169 



Show that God regarded not only the place, but the 
state of the heart in those who offered sacrifice. — (1 Sam. 
xv. 22. Ps. 1. 8. Isa. i. 11. Jer. vii. 22, 23 ; the mean- 
ing of which latter passage is, that God always laid a 
greater stress on the state of the heart than on merely 
outward observances.) 

[On the intention of animal sacrifice, and in what sense the 
blood of bulls and goats could take away sin, see pp. 62, &c] 

Where there was not a right state of the heart, how does 
God speak of the sacrifices ? (Prov. xv. 8.) 

On the part of the offerer, what was meant by his putting 
his hands on the head of the victim ? — A. That he desired, 
by faith, to lay on it his iniquity. (Lev. i. 4, &c. ; xvi. 21; 
where Aaron represented the nation. Isa. liii. 6.) 

On the part of the priest, what was meant by his sprink- 
ling the blood on the altar, or bringing the blood out into 
the tabernacle, and sprinkling it before the veil? — A. That 
atonement was made for the sin of the offerer, and his par- 
don thereby sealed to him. (Lev. xvii. 11 ; xvi. 14.) 

[The particular forms of confession used here have been 
handed down to us by Jewish writers. " That," remarks 
Archbishop Magee, "prescribed for the individual present- 
ing his own sacrifice, seems particularly significant : ' O 
God, I have sinned ; I have done perversely ; I have tres- 
passed before thee ; I have done [so and so]. Lo, now I 
repent, and am truly sorry for my misdeeds : let, then, 
this victim be my expiation:' — i. e. Let the evils which in 
justice should have fallen on my head, light upon the head 
of this victim." — Vol. i. p. 369.] 

How does John the Baptist speak of our Blessed Lord ? 
(John i. 29.) 

In what remarkable circumstance did the sacrifice of 
Christ differ from all those under the law? — A. Our Blessed 
Lord was not only the Subject of the offering, but the Priest 
who offered it (Heb. ix. 14) : thus, while by his sacrifice we 
are pardoned, by his continual intercession we are preserved. 
(Heb. vii. 24, 25.) 

Besides these offerings, the Jews had many ceremonies 
of purification, washing with water, &c. (Lev. xi. — xv.) 
What were these to represent to them ? — A. How much 
care the people of God should take to be separated and 
purified from every sin. 

I 



170 PUBLIC WORSHIP OF THE JEWS. [PART II. 

In confirmation of this view of the spiritual intention of 
such ceremonies, can you mention any passages of Scripture 
in which the term " wash " is used in the spiritual sense of 
cleansing from sin ? (Ps. li. 2. 7. Isa. i. 16. Jer. iv. 14. 
Acts xxii. 16. Heb. x. 22. Rev. i. 5.) 

§ ii. The Persons who conducted the Public Worship of the 
Jews — the tribe of Levi, 

Why did God thus honourably distinguish this tribe, to 
conduct the public worship of the Jews ? (Deut. xxxiiL 
8,9.) 

They had no inheritance in land : but whom were they 
commanded to consider as their inheritance ? and what did 
God appoint for their support ? (Numb, xviii. 20 ; xxxv. 7.) 

Into what three ranks were they divided ? — A. The 
High-priest, the Priests, and the Levites. 

To what high office were Aaron and his sons consecrated ? 
(Exod. xxviii. Lev. viii.) 

By what ceremony was their being solemnly set apart for 
that office especially marked ? (Exod. xxx. 30 ; xl. 15.) 

What did this represent ? — A. The influences of the Holy 
Spirit. (Isa. lxi. 1. Acts x. 38. 1 John ii. 20. 27.) 

Show that the priesthood was limited to Aaron's family a . 
(Numb. iii. 10, &c.) 

What was the peculiar office of the high-priest ? — A. To 
exercise a general oversight over the public worship, and to 
perform the most sacred parts of Divine Service. (Lev. xvi.) 

a Before Aaron's appointment the priests appear to have been 
chosen from the first-born of all the tribes. Exod. xix. 22 ; xxiv. 5. 
(See Bp. Pearson on the Creed, art. ii.) The first express appoint- 
ment of Aaron and his sons to the priesthood occurs in the xxviiith 
chapter of Exodus ; and it is at once a proof (1.) of the disinterested- 
ness of Moses, in leaving his own family in the rank of common 
Levites ; and (2) of the Divine direction under which he acted. 
Moses limited the priest's office to the family of Aaron, so as to 
render it death for any other to take that office ; yet made no pro- 
vision for what, humanly speaking, was a very probable contingency, 
namely, Aaron's family becoming extinct. The whole system of re- 
ligious worship was thus endangered, especially when Nadab and 
Abihu, two of the four sons of Aaron, had been struck dead for offer- 
ing strange fire. Why should one so wise, so evidently provident of 
the future, have so acted, but that he was divinely assured Aaron's 
family would not be extinct till the Messiah, whom it typified, should 
appear I — See Graves on the Pentateuch. 



CH. II. § ii.] PERSONS CONDUCTING IT. 



171 



Show that, after the death of Moses, the high-priest was 
the great medium of communication between God and the 
people. (Numb, xxvii. 21.) 

By what means was this communication principally kept 
up?— -A. By Urim and Thummim. (See page 111.) 

Can you mention any instance of David, or others, thus 
consulting God ? (1 Sam. xxx. 6 — 8.) — Also of Joshua, or 
others, acting wrong from omitting thus to consult God ? 
(Josh. ix. 8—14.) 

When David consulted God in this appointed manner, he 
was an inspired writer of holy Scripture (see when Ps. lvi. 
lvii. lix. cxlii., &c, were written), yet the Lord spake to 
him by the high-priest. What may we learn from this ? — 
A. The honour God puts upon his institutions, and the dili- 
gence and reverence with which we should use them. 

The high-priest was distinguished by a peculiarly rich 
and glorious dress, which he wore on particular occasions. 
Give some account of it, particularly of the breast-plate. 
(Exod. xxviii. 29 ; xxxix. 14), and the mitre (Exod. 
xxviii. 36.) 

Who is our great High-priest, what is his office, and 
what encouragement may we derive from a consideration 
of it? (Heb. vii. 25 ; iv. 14—16.) 

What was the peculiar office of the priests ? (Levit. iv. 20. 
Numb. vi. 23—27.) 

Of what were the garments made in which the priests 
officiated? (Exod. xxxix. 27.) 

What was meant by this ? — A. That the priest should be 
clothed with righteousness. (Ps. cxxxii. 9. Rev. xix. 8.) 

Repeat the form of blessing which the Lord instructed 
the priest to use. (Numb. vi. 24 — 26.) 

To what great doctrine, more fully revealed in the New 
Testament, does the repetition of the name Jehovah three 
times in these three verses seem to point? — A. To the 
doctrine of the Trinity. 

In confirmation of this, compare it with the Apostolic 
benediction. (2 Cor. xiii. 14.) 

[Refer to 1 Chron. xxiii. 13 ; 2 Chron. xiii. 10, 11 ; as 
further descriptive of the priest's office.] 

What was represented by the burning of incense, the 
smoke of which rose up with a pleasant smell ? — A. Accept- 
able prayer. (Ps. cxli. 2 ; Luke i. 10 ; Rev. v. 8.) 

i 2 



172 PUBLIC WORSHIP OF THE JEWS. [PART II. 

Through whose intercession must our prayers be ever 
offered ? (John xiv. 6. 13 ; Rom. viii. 34 ; Ephes. v. 2 ; 
Rev. viii. 3, 4.) 

When not engaged in acts of public worship, how were 
the priests employed ? — A. In expounding the law, and in 
assisting to judge, in civil as well as religious matters. 

Who were the chief-priests mentioned in Matt. ii. 4 ? — 
A. The High-priest at the time, his deputies, those who had 
held the office, and also all the heads of the twenty-four courses 
or families of the priests spoken of at 1 Chron. xxiv. 6. 

Give an instance of a High-priest or priest being punished 
for neglect of duty. (1 Sam. iv. 17, 81 ; Lev. x.) 

Of what sin was Urijah guilty, who was a priest in the 
time of Ahaz ? (2 Kings xvi. 11 — 16. See John xii. 43.) 

Give instances of persons being punished for usurping 
the office of the priests. — A. Uzziah (2 Chron. xxvi. 18), 
and Korah the Levite. (Numb, xvi.) 

Who were the Levites? — A. All the tribe of Levi, not 
of the family of Aaron. 

Were they permitted to make atonement by offering 
sacrifice or burning incense ? — A. No ; this was the duty of 
the priests alone. 

What then was the office of the Levites ? (Numb. iii. 6 ; 
1 Chron. xxiii. 28, &c. ; 2 Chron. xiii. 10.) 

In the time of Moses, into what three families were they 
divided? (Numb. iii. 17.) - 

Why were the more sacred parts of the tabernacle com- 
mitted, in the journey of the Israelites, to the Kohathites ? 
(Numb, iii.) — A. Probably because they were most nearly 
related to the family of Aaron. 

In the time of David, who re-arranged them, how many 
were fit for service ? — A. 38,000. 

How were they divided ? (1 Chron. xxiii. 3 — 5.) 

How many were appointed to praise the Lord on instru- 
ments of music? (1 Chron. xxiii. 5.) 

Whom had the Levites as assistants ? (Ezra viii. 20.) 

[Many of the Psalms appear to have been composed for 
the use of the Levites in public worship. (1 Chron. xvi. 7.) 
See also Neh. ix. 5, &c, where we find a prayer of the 
Levites, one of the finest in the Old Testament.] 

The descendants of Levi being thus set apart for the public 
worship of the Jews, and deriving their maintenance from 



ch. ii. § iii.] 



THE TABERNACLE. 



173 



a source which would necessarily fail if that worship were 
neglected, were deeply interested in its support. Their 
cities being dispersed through all the tribes, and their fa- 
milies permitted to intermarry with all ; being exclusively 
possessed of the high- priesthood, as well as of other reli- 
gious offices : and associated with the high-priest and judge 
in the supreme court of judicature, and with the elders of 
every city in the inferior tribunals ; they must have ac- 
quired such influence and reverence among the people, as 
was calculated to answer the purpose of their institution — 
to preserve and consolidate the union of all the other tribes ; 
to instruct the Jews in knowledge, virtue, and piety ; " to 
teach Jacob the judgments, and Israel the law of Jehovah ; 
that they might hear, and fear, and learn to obey the will 
of their Sovereign and their God." (Deut. xxxiii. 8 — 10.) 
See Graves on the Pentateuch. 

§ iii. The Places of Public Worship among the Jews. 
1. The Tabernacle. 

For what purpose especially did God command the 
Tabernacle to be built? (Exod. xxv. 8. See Deut. xii. 5.) 

What pattern did Moses follow in making the Tabernacle, 
&c. ? (Exod. xxv. 9. Heb. viii. 5.) 

With what feelings did David look forward to attendance 
at the Tabernacle ? (Ps. xliii. 4 ; xlii. lxxxiv.) 

In what respect especially did the Tabernacle differ from 
the Temple afterwards built ? — A. It was moveable. (Ps. 
Ixxviii. 60 ; 1 Kings viii. 13.) 

Into what two parts was it divided ? and by what ? 
(Exod. xxvi. 31, &c. Heb. ix. 6, 7.) 

What happened to this at the crucifixion of our Lord ? 
(Luke xxiii. 45.) 

What was implied by this miracle ? (Heb. ix. 8, with 
x. 19.) 

There were many holy things made of gold, silver, brass, 
wood ; mention some of these in the court of the Taber- 
nacle, and their use. (Exod. xxx. 18 — 21 ; xxvii. 1 — 5 ; 
Lev.vi. 13.) 

Where did the altar of burnt offerings stand ? (2 Chron. 
viii. 12. See also Joel ii. 17.) 

Mention some in the Holy Place, and their use. (Exod. 

i 3 



174 



PUBLIC WORSHIP OF THE JEWS. [PART II. 



xxx. 1, &c. ; xxv. 31; xxvii. 20; xxv. 23—30; Lev. 
xxiv. 5.) 

Where was the golden altar placed ? (Exod. xxxxi. 6.) 

What was the most remarkable thing in the Holy of 
Holies ? (Exod. xxv. 10.) 

What was the Ark in an especial manner considered ? 
— A. As the symbol of the presence of God. 

Show this by some reference to Scripture, (Ps. lxxviii. 
60, 61.) 

Describe it. (Exod. xxv. 10 — 16.) 
What did it contain ? (Deut. x. 1 — 5 ; Heb. ix. 4, 5.) 
W 7 hat was the lid of the Ark called ? (Exod. xxv. 21.) 
Describe it. (Exod. xxv. 17 — 21.) 
What appeared over it as a symbol of God's presence ? 
(Lev. xvi. 2.) 

Give some instances of the honour which was attached 
to the Ark. (Numb. x. 33, &c. ; Josh. iii. 6 ; vi. 6 ; 1 Sam. 
v. 2.) 

What happened in the time of Eli, when, instead of en- 
deavouring to secure God's favour by obedience to his law, 
the people rested their hope of success on the presence of 
the Ark in the field of battle ? (1 Sam. iv. ; Ps. lxxviii. 
59—61.) 

Why was Uzzah smitten with death ? (2 Sam. vi. 6, 7.) 
—A. For not attending to the directions which God had 
given respecting the Ark. (Numb. iv. 15 — 20.) 

What promise of his spiritual presence has our Lord 
given to those who assemble together in his name ? (Matt, 
xviii. 20.) See also Rev. xxi. 3, 4; vii. 16, 17; John 
xvii. 22 — 24, as to the glory yet awaiting the Church. 

II. The Temple. 

Who first expressed a desire to build the Temple ? 
(2 Sam. vii. 2.) 

Was he permitted to build it ? Relate the circumstances. 
(2 Sam. vii ; 1 Chron. xvii.) 

What preparation did he nevertheless make ? (1 Chron. 
xxii. — xxix.) 

Who gave David the pattern of the Temple ? (1 Chron. 
xxviii. 12.) 

By whom, and at what place, was the Temple built ? 
(2 Chron. iii. 1.) 



ch. ii. § iii.] 



THE TEMPLE. 



175 



What very remarkable circumstance attended the build- 
ing of it ? (1 Kings vi. 7.) 

Show from the prayer at the dedication the spiritual 
nature of the service therein to be conducted, and that it 
was to be not merely a place for the offering of external 
rites, but a house of prayer. (1 Kings viii. 29.) 

What special promises were made to those who should 
confess their sins at the Temple? (2 Chron. vii. 14 — 16, 
compared with Jonah ii. 4.) 

How was Solomon's Prayer answered? (2 Chron. vii. 
1-4.) 

In Solomon's letter to Hiram, what does he say was his 
reason for building the Temple ? (2 Chron. ii. 3 — 6.) 

What kings of Judah burnt incense elsewhere, and 
to other gods ? (1 Kings i. 8 ; 2 Chron. xxviii. 3. 24 ; 
2 Kings xxiii. 5 ; Jer. xix. 13.) 

With what was the whole house overlaid ? (1 Kings vi. 
21.) [Dean Prideaux values the gold with which the Holy 
of Holies alone was overlaid at £4,320,000.] 

How long did it preserve its glory ? — A. Only about 
thirty-four years. (1 Kings xiv. 25, 26.) 

When, and by whom was it burnt? (Jer. Iii. 13; 
2 Chron. xxxvi. 19 ; 2 Kings xxv. 9.) 

Was it rebuilt ? Give some account of this, as related 
in the book of Ezra a . (Ezra iii. 10, &c.) 

Who spent forty-six years in improving it, and what was 
his character? — A. Herod the Great. (John ii. 20 ; Matt, 
ii. 16.) 

How many people would its courts then contain ? — A. 
500,000. 

What became of this Temple, as foretold by our Lord ? 
(Matt. xxiv. 1, &c.) 

What is the Christian Temple ? — A. The Church. (Eph. 
ii. 21. See also Heb. ix. 11 ; xii. 22—24.) 

Can you mention any passage in the New Testament in 
which individual Christians are compared to a temple ? 
(1 Cor. vi. 19.) 

a Of those things in the Temple of Solomon which were wanting in 
that of Zerubbabel, the following may be mentioned. The ark of the 
covenant, wherein were put the two tables of the law, with the pot of 
manna, and Aaron's rod that budded ; the Urim and Thummim ; the 
cloud of Shekinah, which was a type of the Divine presence ; the spirit 
of prophecy ; and the anointing oil. — Beausobre. 

i 4 



176 PUBLIC WORSHIP OF THE JEWS. [PART H. 

If we defile our bodies by sin, what have we reason to 
fear will be the consequence? (1 Cor. iii. 17.) 

Synagogues. 

The word synagogue is rarely found in the Old Testa- 
ment ; yet it does not seem possible, as Lightfoot has re- 
marked, that the Jews could keep the Sabbath according to 
the injunction laid upon them, of having a holy meeting or 
convocation every seventh day b , if they had not, at all 
times, their synagogue meetings, or particular congrega- 
tions ; and this seems to be intimated by the frequent use 
of the plural number in speaking of assemblies or congre- 
gations. Ps. xxvi. 12 ; lxviii. 26 r &c. ; see also Ps. 
lxxiv. 8. There were 480 synagogues in Jerusalem in the 
time of our Lord. 

§ iv. The Seasons of Public Worship. 

The chief of these were the daily Sacrifices ; the weekly 
Sabbaths ; the monthly Feasts of the New Moon ; and the 
following yearly feasts : — the Feast of the Passover, the 
Feast of Pentecost, the Feast of Trumpets, the great Day 
of Atonement, and the Feast of Tabernacles. 

I. The Daily Sacrifices. 

What was offered day by day continually on the brazen 
altar? (Exod. xxix. 38, &c.) 

What was also daily offered on the golden altar ? (Exod. 
xxx. 7.) 

How were the people then engaged ? (Luke i. 10 ; Ps. 
cxli. 2.) 

II. The Weekly Sabbath. 

When was the Sabbath first appointed to man ? (Gen. 
ii. 2, 3.) 

Were the Jews reminded of the duty of its observance 
before the giving of the Fourth Commandment, and on 
what occasion? (Exod. xvi. 22 — 26.) 

How were the Jews reminded of the antiquity of its 
institution in the Fourth Commandment ? — A. By its 

b Lev. xxiii. 3, 4. 

c The restoring and ascertaining the Sabbath was the first point of 



ch. ii. § iv.] 



THE SEASONS, 



177 



being spoken of as an established festival, and by the 
reference made to God's having hallowed the seventh day at 
the creation of the world. 

What additional sacrifices were offered on that day, 
morning and evening? (Numb, xxviii. 9, 10.) 

Was there any assembly of the people for public wor- 
ship ? (Lev. xxiii. 3.) 

Mention some passages, by which it may be shown that 
it was a spiritual service which was required of them. (Isa. 
lviii. 13, 14; Ps. xcii., the title of which is remarkable.) 

What punishment was threatened for its neglect ? (Exod. 
xxxi. 14.) 

Is there any instance of this threat being executed ? 
(Numb. xv. 35.) 

In enumerating the sins of the Jews, what did their 
rulers and prophets say in a peculiar manner brought upon 
them God's displeasure? (Neh. xiii. 18; Jer. xvii. 27; 
Ezek. xx. 24.) 

What account have we of the Lord's observance of the 
Sabbath? (Mark i. 21 ; Luke iv. 16. 31 ; xiii. 10.) 

III. The Feast of the New Moon. 

From what were the Jewish months originally calculated ? 
— A. The first appearance of the New Moon, 

Give an account of the feast ; how it was proclaimed, and 
what sacrifices were offered. (Numb. x. 10; xxviii. 11 ; 
1 Sam. xx. 5 ; Ps. lxxxi. 3.) 

We have an account of Saul observing this solemn fes- 
tival ; but what was the state of his mind at the time ? 
(1 Sam. xx. 5. 24; 2 Tim. iii. 5.) 

The months of the Jewish year were, Nisan or Abib, 
Jyar or Zif, Sivan, Thammuz, Ab, Elul, Tisri, Marchesvan, 
Kisleu or Chisleu, Thebeth, Sebat, Adar. The Jews had 
two principal modes of arranging them, termed the civil 
and ecclesiastical years. 

The first month of their civil year was Tisri, correspond- 
ing with the latter part of September and the beginning of 
October ; the second month, Marchesvan, &c. ; the last 
Elul. From this year they reckoned their Jubilee, dated 

religion that was settled after the children of Israel came out of Egypt, 
as being of the greatest moment ; and this in relation to the original 
institution, for the law at Mount Sinai was not then given. — J. Taylor. 

i 5 



178 PUBLIC WORSHIP OF THE JEWS. [PART II. 

all their contracts, noted the birth of their children, and the 
reigns of their kings. 

The first month of their ecclesiastical year was Nisan 
or Abib, answering to the latter part of March and the 
beginning of April. From that month they computed their 
feasts, because at that time their wonderful deliverance 
from Egypt was effected. 

The first chapter of Nehemiah affords an illustration of 
the importance of a knowledge of the names and order of 
these months : for instance, 

What month did Nehemiah begin to entreat God on 
behalf of Jerusalem, and how many months passed before 
his prayer was answered ? (Neh. i. 1 ; ii. 1.) 

What does this teach us ? (Luke xviii. 1 ; Lam. iii. 26.) 

IV. Yearly Feasts. 

Passover. When was it instituted, and how was it 
observed ? (Exod. xii.) 

What means did God appoint for the preservation of the 
Israelites from the destruction which He inflicted on the 
first-born of Egypt? (Exod. xii. 7. 13.) 

In what respect did the sacrifice then offered differ from 
all others ? — A. No part was burnt on the altar. 

Show that their observance of this feast was eminently 
calculated to promote family religion. (Exod. xii. 3. 21. 26.) 

Were there many victims then offered ? — A. Josephus 
gives an account of a passover where there were 256,500 
victims offered, reckoning each household to consist of from 
10 to 15 persons. 

Give some account of the passover celebrated by Joshua 
(Josh, v.) ; Hezekiah (2 Chron. xxx.) ; and Josiah (2 
Chron. xxxv.). 

What sacrament did our Lord institute at his last cele- 
bration of the passover ? (Matt, xxvi.) 

Mention some passages of the New Testament which 
show the typical reference of this feast to Christ. (John 
xix. 36, &c. ; 1 Cor. v. 7.) 

Pentecost. Why is it so called? — A. In the Greek, 
Pentecost means fiftieth ; and this feast ivas observed fifty 
days after that of the Passover. It was called also the 
Feast of Weeks, (Exod. xxxiv. 22 ; Deut. xvi. 10. 16.) 



ch. ii. § iv.] 



THE SEASONS. 



179 



because kept a week of weeks after the first day of unlea- 
vened bread. 

Why was it kept ? — A. As a thanksgiving for the begin- 
ning of wheat harvest ; and hence it was called the Feast 
of Harvest and the Day of First- Fruits. (Exod. xxiii. 16 ; 
Numb, xxviii. 26.) 

What may we learn from this institution ? — A. The duty 
of expressing gratitude to God for common mercies. 

What great event (which may be considered as the 
ingathering of the first-fruits of the Christian Church) 
happened on that day ? (Acts ii. 1.) 

Feast of Trumpets. What was this feast? — A. The 
first day of the seventh month, the blowing of Trumpets was 
appointed with peculiar sacrifices. (Lev. xxiii. 24, &c. ; 
Numb. xxix. 1.) 

Refer to the book of Nehemiah for an instance of the 
celebration of this feast after the return of the J ews from 
the Babylonian captivity, (viii. 2.) 

What are supposed to be the two chief designs of this 
feast ? 

A. 1. The seventh month, Tisri, having more holy days in 
it than any other of the year, might be considered as a sort 
of Sabbath of months, and was on that account to be begun 
with an extraordinary sound of trumpets. 

2. Tisri being the first month of the civil year, this 
feast held on the New-year's day of that year, would thus 
remind the Jews of the duty of conducting all the worldly 
employments of the year in the fear of God and to his glory. 

What may we learn from such an institution ? — A. To 
begin every year with self-examination as to the past, and 
renewed dedication of ourselves to God's service for the 
future. 

To what was this feast introductory ? A. The day of 
Atonement. 

Day of Atonement. What was the great day of Atone- 
ment ? — A. The tenth day of the seventh month was ap- 
pointed as a day of public fasting and humiliation, on which 
the nation were to afflict their souls on account of their sins, 
and seek atonement for them. (Lev. xxiii. 27 ; xvi. 29 ; 
Numb. xxix. 7.) 

What did Aaron intend when he laid both his hands on 
the head of the scape-goat? (Lev. xvi. 21.) 

i 6 



180 



PUBLIC WORSHIP OF THE JEWS. 



[part II. 



What was that goat said to bear? (Lev. xvi. 22.) 

What did the sin-offering of the goat shadow forth ? 
— A. The sacrifice of the death of Christ. 

What did the scape-goat represent ? — A. The pardon of 
sin procured by that sacrifice. (Gal. iii. 13 ; 2 Cor. v. 21.) 

What part of the tabernacle was it, into which the high- 
priest alone might enter, and he only on the great day of 
atonement ? — A. The Holy of Holies. 

What was shadowed forth by the high-priest's entering 
the Holy of Holies with incense, and sprinkling the mercy- 
seat with the blood of the sacrifice ? (Heb. ix. 24 — 28 ; 
vii. 25.) 

Show how much greater are our privileges than those of 
the Jews, and the use we should make of them. (Heb. ix. ; 
x. 19.) 

Feast of Tabernacles. What was the feast of Taber- 
nacles ? — A. On the fifteenth day of the seventh month, at 
the end of all their harvest, they began this feast, called 
also the Feast of Ingathering (Exod. xxiii. 16), and dwelt 
seven days in booths made of the boughs of trees. (Deut. 
xvi. 13.) 

Why was it kept? — A. In memory of their dwelling in 
booths or tents in the wilderness. (Lev. xxiii. 39 — 44.) 

How was it kept? (Numb. xxix. 12, &c. ; Ezra iii. 4 ; 
Neb. viii. 14—17.) 

What may we learn from its institution ? — A. The duty 
of cherishing a grateful remembrance of God's past mercies 
to us and our forefathers. 

The last day was the great day of this feast ; what did 
Jesus on that day? (John vii. 37.) 

At what hour did their Sabbaths and all their feasts 
begin and end ? — A. The Jews counted their days, and par- 
ticularly their holy days, from one evening or sun-set to the 
next evening. (Gen. i. 5 ; Lev. xxiii. 5. 32.) 

At what places were the feasts to be kept? (Deut. xvi. 

16 -) 

Who violated this law, by setting up calves at Dan and 
Bethel, and what was the consequence to himself and to 
the ten tribes ? (1 Kings xii. 32 ; xiii. 32 ; 2 Kings xvii. 
21—23.) 

What remarkable promise was given to those who, in 
obedience to the command of God, should leave their homes 



ch. ii. § iv.] 



THE SEASONS. 



181 



to attend at the three great annual festivals of the Passover, 
Pentecost, and Tabernacles ? (Exod. xxxiv. 24.) 

What argument may be drawn from this command, and 
from its being so often obeyed with perfect safety, by those 
who were surrounded by the bitterest enemies? — A. That 
the Jews were governed by a miraculous Providence, and 
that Moses wrote and acted under the inspiration of God. 

The Jews in later times had other festivals, not of Divine 
appointment, of which the two principal were the Feast of 
Purim or Lots, and the Feast of the Dedication. 

The Purim was in commemoration of their deliverance, 
by the Providence of God, from the utter extermination 
w r hich Haman had designed. For this he had actually 
procured an edict from the Persian king Ahasuerus, then 
monarch of the world. See short account of the Book of 
Esther. 

The Feast of Dedication was instituted by Judas Macca- 
beus, about a. m. 3840, as a grateful memorial of the renewed 
dedication of the Temple to the service of God, after it had 
been profanedby Antiochus Epiphanes d . Our Lord's attend- 
ance on this feast justifies the observance of religious seasons 
of human appointment. (John x. 22.) 

Other solemn seasons are alluded to, as in Zech. vii. 5 ; 
viii. 19; but since the observance of them is not particularly 
mentioned in Scripture, they are not here noticed. 

The following remark is well worthy of attention, in 
connexion with the subjects which have occupied the two 
preceding chapters. 

" If in parts of the Jewish law we should meet with some 
directions, the utility of which should not be at first sight 
apparent to us, let us beware of setting up the conclusions 
of our own reason against the unbounded wisdom of God. 
A closer consideration of the subject will teach us humbly 
to acknowledge, that all these institutions answered the 
purpose of exercising the Israelites in faith and obedience ; 
of preserving them a distinct and separate people ; and of 
training them, by a peculiar mode of discipline, wisely 
suited to their habits, prejudices, and circumstances, for the 
reception of the New Dispensation under the Messiah." 



d 1 Mac. iv. 52—59. 



182 THE JEWISH CALENDAR. [PART II. 



Jewish months. 


Answering 

to the 
Months of 


Sacred 
Year. 


Civil 
Year. 


Seasons. 


FESTIVALS. 


Abib, or Nisan, 30 
days. Ex. xii. 2; 
xiii. 4 ; Ezra vii. 9 ; 
Nell. i. 1 ; Esther 
iii. 7. 


Part of 
March and 
April. 


1st 


7th 




14, The Paschal Lamb killed. 
The Passover. 

16, The first-fruits of the bar- 
ley harvest presented at the 
temple. 


Iyah, orZiF, 29 days. 
1 Kings vi 1. 2 
Chron. xxx. 15. 


Part of April 
and May. 


2nd 


8th 


^Harvest. 


14, The second Passover 
(Num. ix. 10, 11), in favour 
of those who could not cele- 
brate it in the last month. 


Sivast, or Sitjvan, 30 
days. Esth. viii. 9. 


Part of May 
and June. 


3rd 


9th- 




6, Pentecost, or feast of weeks. 

First-fruits of wheat harvest 
presented (Lev. xxiii. 17. 
20) ; and first-fruits of all the 
earth (Deut. xxvi. 2. 10. 16. 
1 Kings xii. 25—33. Jero- 
boam). 


Thammuz, or Tam- 
muz, 29 days. 


Part of June 
and July. 


4th 


10th 


s Summer 




Ab, 30 days. 
Ezra vii. 9. 


Part of July 
and August. 


5th 


11th: 




9, Temple taken first by the 
Chaldeans, afterwards by 
the Romans. 


Elttl, 29 days, 
Neh. vi. 15, 


Part of 
August and 
September. 


6th 


12th 


Hot 
" Season. 




Tisri, or Ethanijm, 
30 days. 1 Kings 
viii. 2. 2 Chron. 
v. 3. 


Part of 
September 
and October. 


7th 


1st: 




1, Feast of Trumpets (Lev. 

xxiii. 24, 25. Num. xxix. 1). 
10, Day of Atonement (Lev. 

xxiii. 27, 28 ; xvi. 29, 30). 
15, Feast of Tabernacles (Lev. 

xxiii. 34). 
First-fruits of wine and oil 

(Lev. xxiii. 39). 


Marchesvan, or 
Bul, 29 days. 
1 Kings vi. 38. 


Part of 
October and 
November. 


8th 


2nd 


Seed 
f Time. 




Chisletj, or Kisleu, 
-30 days. Zech. vii. 
1. Neh. i. 1. Hag. 
ii. 18. 


Part of 
November & 
December. 


9th 


3rd J 




25, Feast of Dedication (John 
x. 22, 23. 1 Mac. iv. 52—59). 


Thebeth, or Te- 
beth, 29 days. 
Esther ii. 16. 2 
Kings xxv. 


Part of 
December & 
January, 


10th 


4th 


> Winter. 




Sebat, Shevet, or 
Shebat, 30 days. 
Zech. i. 7. 


Part of 
January and 
February. 


11th 


5th - 






Adar, 29 days. Ezra 
vi. 13. Esth. iii. 7; 
ix. 21. 

Ve-Adar comes in 
here when an ad- 
ditional month is 
wanted. 


Part of 
Februaryand 
March. 


12th 


6 th 


Cold 
fc Season. 


14, 15, Feast of Purim. 



Note. — An illustration of the practical value of this calendar occurs in 2 Chron. xxx. 
23. The Passover was then kept on the 14th day of the second month ; a deviation 
which, under all the circumstances, Hezekiah was justified in making. (See Num. ix. 
10, 11.) But a reference to the calendar enables us more fully to appreciate the zeal of 
the people, as expressed 2 Chron. xxx. 23. For from it we learn that this was the time of 



CH. II.] THE JEWISH CALENDAR. 183 





WEATHER AND PRODUCTIONS. 




Rain, called the latter rain, (Deut. xi. 14. Joel ii. 23. Zech. x. 1,) begins to fall. 
The weather, during the fall of the early and latter rains, always chilly (Ezra x. 9. 

13. John xviii. 18). 
This rain prepared for the harvest, and made the grain swell. 
Great heat, especially in the plain of Jericho. 

The rivers swell, from the rains and thawing of the snow (1 Chron. xii. 15. Josh. iii. 
15. Jer. xii. 5). 

Barley ripe at Jericho, though but little of the wheat in ear. The fig-tree blossoms, 
even while the winter fig is on the tree (Matt. xxi. 19. Mark xi. 13). 


The latter or spring rains frequent at the commencement. 

Harvest depends on the duration of the rainy season, consequently greatly desired 
(Deut. xi. 14. Job xxix. 23. Jer. v. 24. Joel ii. 23). These rains often pre- 
ceded by whirlwinds (1 Kings xviii. 45. Matt. viii. 24, &c). 

Barley generally cut this month (Ruth i. 22 ; ii. 23). Wheat begins to ripen. 


Excessive drought. From the middle of April to the middle of September it 

neither rains nor thunders (Prov. xxvi. 1. 1 Sam. xii. 17). 
The morning cloud is seen early in the morning, but disappears as the sun ascends 

above the horizon (Hos. vi. 4 ; xiii. 3). 
During the night copious dews (Job xxix. 19. Ps. cxxxiii. 3. Hos. xiv. 5). 
North and east winds increase drought (Gen. xii. 6. Ezek. xvii. 10. Jonah iv. 8. 

Ps. ciii. 15. 19). Grass in some places above a yard high (John vi. 10). 


Heat increases. Inhabitants pass the nights on the house-tops in the open air. 
Vintage (Lev. xxvi. 5). Rice and early figs ripen. 


Heat intense, though less so at Jerusalem than in the plain of Jericho. 
Lebanon nearly free from snow. 


Heat still intense (2 Kings iv. 19, 20. Ps. cxxi. 6. Isa. xlix. 9, 10. Rev. vii. 16). 
Ripe figs at Jerusalem, ripe olives near Jericho. 
Grapes ripe, clusters very large (Num. xiii. 23). 


Heat in the day, the nights cold and frosty (Gen. xxxi. 40). 
Frequent showers towards the close. 
Begin to plough and to sow. 


Sometimes the rainy season, called, me former or early autumnal rain, does not 

commence till this month (James v. 7). 
Wheat and barley sown. The latter grapes gathered. 


Trees lose their foliage. 

Towards the close the weather becomes cooler; snow begins to fall upon the 
mountains (Jer. xxxvi. 22). 


As the season advances the cold becomes severe, especially in the mountainous 
parts, so that persons have perished from cold ; travelling dangerous and slip- 
pery in steep mountain paths (Jer. xiii. 16; xxiii. 12. Matt. xxiv. 20). 

In the plain of Jericho the cold scarcely felt. 

Hailstones which fall during the severity of the winter season sometimes as large 

as walnuts (Josh. x. 11. Ps. cxlvii. 17. Ezek. xiii. 11). 
Snow falls in flakes equally large (Ps. cxlvii. 16). 

There are intervals, even in the depth of winter, when it is almost hot ; at such 
seasons the inhabitants sit under the walls and porches of their dwellings, in 
the open air (Ezek. xxxiii. 30, 31 ). Grass and herbs spring up after the rains. 


Corn is still sown. The winter fig still found on the trees, though they are stripped 
of leaves. 

At the commencement of the cold season, the weather cold, but gradually becomes 
warm, and even hot, particularly in the plain of Jericho. 


Thunder, lightning, and hail frequent. 

Vegetable nature revives. Almond tree blossoms. 

Barley sometimes sown at Aleppo till the middle of this month. 



harvest. The whole assembly, therefore, (many of whom were far from home,) 
taking counsel to keep other seven days, shows " how their hearts were enlarged" 
with holy affection ; that they were neither weary of the service of God's house, 
nor in haste to return to their worldly business, though so strong a temptation 
was presented to them to do so. 



184 



JEWISH SECTS, &C. 



[part II. 



CHAPTER III. 
JEWISH SECTS; 

WITH NOTICE OF SOME OTHER ORDERS OF MEN 
MENTIONED IN SCRIPTURE. 

Contexts. — § i. Scribes, Lawyers, Doctors of the Law. § ii. Pharisees. 
§ iii. Sadducees. § iv. Essenes. § v. Nazarites. § vi. Herodlans. 
§ vii. Galileans. § viii. Publicans. § ix. Proselytes. § x. Samaritans. 
§ xi. Epicureans and Stoics, 

While there was a Divine Oracle in the Temple, and while 
there were prophets, that is, men inspired by God to reveal 
and explain his will, there were no sects amongst the Jews. 
But when, upon the death of Malachi, the spirit of prophecy 
ceased, and the law of God began to be explained by weak 
and fallible men, then divisions took place, and sects began 
to be formed. 

" The whole body of the Jewish nation," remarks Beau- 
sobre, " may be divided into two general sects ; the Karaites 
and the Rabbinists. The Karaites are those that adhere to 
the plain and literal sense of the Holy Scripture, rejecting 
all manner of tradition as of Divine authority. The Rab- 
binists, otherwise called the Cabalists, or Talmudists, are 
those, on the contrary, who own and receive the oral or 
traditionary law as Divine." 

The chief source of all the Jewish sects, was the difference 
of opinion as to the oral or traditionary law, which some 
persons held to be of equal authority with the written law 
of Moses. They supposed that this traditionary law had 
been handed down from Moses ; that he received it from 
God while on Mount Sinai ; and that by the tradition of 
the elders, or great national council which he established, 
it had descended to every succeeding generation a . 

a These traditions were, about the second century after Christ, 
reduced to writing, called the Mishna. Comments were made upon it, 
which were called Gemara. The Mishna and Gemara, that is, the 
text and its comment together, made what is called the Talmud. 
The Targums are paraphrases or expositions of different parts of the 
Old Testament, written in Chaldee, which, after the Babylonish cap- 
tivity, was the language more familiar to the Jews than the ancient 



CH. III. § ii.] JEWISH SECTS, &C. 



185 



§ i. Scribes, Lawyers, Doctors of the Law. 

These three titles appear to have been, in the time of our 
Lord, only different names for one class of persons. Those 
whom St. Luke b calls Doctors of the Law he soon after- 
wards c calls Scribes ; and he whom St. Matthew d calls a 
Lawyer, is spoken of by St. Mark e as one of the Scribes. 
Probably the origin of all sects was from the Scribes, who 
were not themselves a distinct sect, but their original 
employment being that of copying the Law, they gradually 
became expounders also, and, differing from each other, 
drew away disciples after them. It was in order to give 
weight to their various interpretations of the Law that 
they attempted to show, first, that those interpretations 
were founded on tradition ; and then, as the next step, that 
that tradition was of Divine appointment. It was their 
gross perversion of the written word of God, by their addi- 
tions, corruptions, and misinterpretations, which contributed 
so much to the blindness of the Jews in rejecting their 
Messiah. They had been taught, by these Scribes, sitting 
in Moses' seat, to expect Him as a temporal prince ; and 
therefore when He asserted that his kingdom was not of 
this world, they sought to slay Him. John xviii. 36. 

§ ii. The Pharisees. 

These persons formed the most numerous and important 
sect of the Jews. They derived their name from a Hebrew 
word, Pharash, which signifies * separated,' or 6 set apart,' 
because they separated themselves from every other sect, 
as more holy in their religious observances f . They be- 
lieved in the existence of angels and spirits, and in the 
resurrection of the dead ; but the distinguishing feature of 
their belief was their observance of the traditions of the 
elders. 

Among these traditions the following may be noticed. 

Hebrew. Of these Targums, there are ten extant, of which those of 
Onkelos, who wrote on the books of Moses, and Jonathan Ben Uzziel, 
who wrote on the greater and lesser prophets, are most esteemed by 
the Jews. That of Onkelos is supposed to be contemporary with our 
Lord. 

b Luke v. 17. e Mark xii. 28. 

c Luke v. 21. f Actsxxvi. 5. 

d Matt. xxii. 35. 



186 



JEWISH SECTS, &C. 



[part II. 



They washed their hands before and after meat s • and not 
only did they consider this to be a religious duty, but 
looked upon its omission as a crime equal to fornication, 
and punishable by excommunication ; <s he that taketh 
meat with unwashen hands," says one of the rabbis, a is 
worthy of death." Again, if a son made a formal devotion 
to sacred purposes of those goods which he could afford 
for the relief of a parent, they considered him as exempt 
from the duty of succouring his parent ; thus encouraging 
a direct violation of the fifth Commandment, and in 
so doing, destroying morality at its very source. The 
effect produced on their character by thus rendering the 
word of God of none effect through their traditions, was 
a disregard of the weightier matters of the law, justice 
and mercy ; and an allowance of hypocrisy, covetous- 
ness, self-righteousness, and contempt of others. Luke 
xviii. 9. 

They were the bitterest enemies of our Lord, and more 
hopeless of amendment, as He declared, than harlots, 
though they fasted frequently, prayed much, and paid 
tithes, even of the smallest herbs. Matt. xxi. 31. 

How defective does this prove those motives to be, 
which, like theirs, regard the praise of man more than the 
praise of God ! how defective that righteousness which, 
though abounding in outward duties, fails to control the 
heart ! How self-deceived are the self-righteous ! By 
careful study of their character as given in the Gospels and 
Acts, much of the mystery of the iniquity of the human 
heart is discovered to us. (Matt. ix. xv. xvi. xix. xxiii. ; 
Mark x. ; Luke v. vii. xi. xiv. xv. xvi. xvii ; John vii. 
32 ; ix. 15 ; xi. 47 ; xii. 19.) 

§ iii. The Sadducees. 

The members of this sect denied altogether the authority 
of tradition. In their anxiety to establish the freedom of 
the human will, they were gradually led to assert that 
there was no controlling Providence over the affairs and 
actions of men. At first maintaining that men ought to 
serve God out of pure love, not from hope of reward or 
fear of punishment, and that virtue, even in this life, was 



g Matt. xv. 2 ; Mark vii. 3. 



CH. III. § iv.] JEWISH SECTS, &C. 



187 



its own reward, they were led on to assert that there is no 
future state of reward and happiness h ; and then, by an 
easy step, that there is neither angel nor spirit : and such 
doctrines, accommodated to the strong and depraved pas- 
sions of the young, affording ample scope for worldly grati- 
fication of the opulent, and acceptable to those who prided 
themselves on the sufficiency of human reason, were readily 
embraced by such persons. The Sadducees, however, were 
not numerous, though at times they filled important posts. 
Caiaphas, the high-priest, who condemned our Lord, was 
a Sadducee. See Acts iv. 6; v. 17. 

Too many, in every age, act like the Sadducees, upon the 
principle, " Let us eat and drink, for to-morrow we die." 

" The tendency of infidelity to the destruction of social 
order, is illustrated by a remark of Josephus on this sect ; 
that the Sadducees, whose tenets were the denial of a 
moral government and a future state, were distinguished 
from other sects by their ferocity, and again, for their 
inhumanity in their judicial capacity." — R. Hall. Jose- 
phus says, Herod was a Sadducee. This makes the re- 
marks of Herod concerning John the Baptist, a striking 
instance of the power of conscience overcoming, against a 
man's own will, the sophistries of infidelity. Matt. xiv. 2 ; 
Luke ix. 7. 

§ iv. The Essenes. 

The persons who were known by this name differed both 
from the Pharisees and the Sadducees ; from the Pharisees, 
in their not relying on tradition, or paying any strict 
regard to the ceremonial law ; from the Sadducees, in 
their belief of a future state, and in their self-denying 
habits. 

Their great error was refining upon Scripture. While 
holding the word of God in the greatest reverence, they yet 
neglected its plain and literal meaning, and indulged in 
allegorical and mystical interpretations, and from their con- 
templative habits were induced to intrude into things which 
were not revealed. 

They are not mentioned by name in the New Testament ; 



11 Matt. xxii. 23. Acts xxiii. 8. 



188 



JEWISH SECTS, &C. 



[part II. 



but St. Paul is supposed to have alluded to them in Col. ii. 
18, and also in his Epistle to the Ephesians, and in his 
First Epistle to Timothy. Though we retire from the 
world, spiritual pride may follow us. 

§ v. The Nazarites, 

Of these we read both in the Old and New Testament ; 
and they were of two sorts : 

1. Those who were devoted by their parents to God in 
infancy, or before birth ; as Samson, Samuel, and John the 
Baptist. 

2. Those who devoted themselves, either for life or a 
limited time. Acts xviii. 18 ; xxi. 24. 

For the law of the Nazarites, see Numb. vi. 

§ vi. The Herodians. 

This may be considered rather as a political than a reli- 
gious, sect. Its members were strongly attached to the 
family of Herod ; of particularly profligate principles ; and 
as appears from comparing Mark viii. 15, with Matt, 
xvi. 6, chiefly Sadducean in their religious tenets. Political 
expediency was the rule of their conduct. Herod being 
made and continued king by the authority of the Romans, 
they were, though Jews, easily reconciled to conform to 
Roman customs in some particulars which were forbidden 
by the Mosaic law. 

§ vii. The Galileans. 

In one respect, the members of this party appear in 
striking contrast to the Herodians, inasmuch as they were 
distinguished by the constant attempt to shake off the au- 
thority of the Romans. They at length infected the whole 
nation with their turbulent spirit, which ended in the de- 
struction of their capital by Titus. Jehovah being in so 
peculiar a sense their King, they perverted this into the 
doctrine that tribute was due to God only ; and that reli- 
gious liberty, and the authority of the Divine laws, were to 
be defended by force of arms. 



CH. III. §. ix.] JEWISH SECTS, &C. 



189 



Such passages as Rom. xiii. 1, &c. ; 1 Tim. ii. 1, &c. ; 
1 Pet. ii. 13, &c, would be peculiarly suitable to preserve 
us from such an abuse of Christian liberty. 

§ viii. The Publicans. 

The publicans, though generally Jews, were a class of 
men peculiarly odious to their countrymen. At one time 
they are coupled with heathens 1 , at another with harlots k , 
always with sinners \ We learn from the Talmud, and it 
seems to be implied from Matt, xviii. 17, that a Jew, on 
becoming a publican, was excluded from the religious 
society to which he had previously belonged ; and the 
office and character of publicans will explain the reason 
of this. They were tax-gatherers, and collectors of cus- 
toms due to the Romans, and thus became associated, in 
the mind of a Jew, with the loss of what men hold to be 
most dear to them, money and liberty ; and as the charac- 
ters of men are formed more by the temptations than the 
duties of their station, these publicans, having the opportu- 
nity, by farming the taxes, of practising injustice, were 
notorious extortioners. This serves to magnify the grace of 
God in such characters as Zaccheus m and Matthew n . 

" Who can now plead the disadvantage of his place, 
when he sees a publican come to Christ ? No calling can 
prejudice God's gracious election." — Bp. Hall. 

§ ix. The Proselytes. 

This name was given to those Gentiles, who took upon 
themselves the obligation of the whole Mosaic law, but 
were not yet admitted into the congregation of the Lord as 
adopted children. Gentiles were allowed to worship and 
offer sacrifices to the God of Israel in the outer court of 
the temple : Josephus mentions Alexander the Great, 
Antiochus, and Ptolemy, as having all worshipped and 
offered sacrifices in the temple ; and some of them, per- 
suaded of the sole and universal sovereignty of the Lord 
Jehovah, might renounce idolatry without embracing the 



i Matt, xviii. 17. 
k Matt. xxi. 32. 
1 Matt. ix. 11. 



m Luke xix. 2—10. 
n Matt. ix. 9. 



190 



JEWISH SECTS, &C. 



[part II. 



Mosaic law ; " but such persons," remarks Bishop Tomline, 
" appear to me never to be called Proselytes in Scripture, 
or in any Christian writer." Probably of this number 
were Naaman , the Ethiopian p , and the Roman centu- 
rion q : see also Acts ii. 10 ; vi. 5 ; xiii. 43. 

§ x. The Samaritans. 

For an account of their origin, see 2 Kings xvii. ; from 
which it will appear that they were partly of heathen and 
partly of Jewish extraction. The 4th chapter of the Gospel 
of St. John will also give a view of their religious state in 
the time of our Lord. 

Governing themselves exclusively by the Five Books of 
Moses, in which the place where God would set his name 
was not mentioned, they in a spirit of opposition to the 
Jews, on their return from the Babylonian captivity, fixed, 
under the direction of Sanballat, the Cushite r , their temple 
on Mount Gerizim, because it was the spot from which the 
blessings were pronounced on the entering of the Israelites 
into Canaan ; thus illustrating the remark, that error has 
always some association with truth, and that in religion, 
error is generally the perversion of truth to gratify a worldly 
mind. 

§ xi. Epicureans and Stoics. 

In Acts xvii. 18, these two celebrated sects of Grecian 
philosophers are mentioned. The Epicureans either doubted 
the existence of gods altogether, or denied that they exer- 
cised any providence over the world. 

The Stoics professed to believe both the existence of the 
gods, and their providence in the world ; but they attributed 
all human actions to fixed and unalterable fate, to which 
they conceived the gods themselves to be subject, and thus 
destroyed the foundation of all religion as much as the 
atheistical Epicureans did. The applicability of St. Paul's 
speech to persons holding such opinions is very remarkable. 

° 2 Kings v. 15. 17. P Acts viii. 26, &c. <l Acts x. !. 

r This Sanballat, sent by Darius Codomanus, the last king of Per- 
sia, to be governor of Samaria, is not to be confounded with Sanballat 
the Horonite or Moabite (Neh. xiii. 28), who, in the reign of Darius 
Nothus, opposed Nehemiah. — Hales. 



CH. in. § xi.] 



JEWISH SECTS, &C. 



191 



In conclusion it may be remarked, that in all ages one 
of the chief sources of divisions in the Church has been that 
which divided the Jewish Church, a disregard of " the 
sufficiency of the Holy Scriptures for salvation ; so that 
whatsoever is not read therein, nor may be proved thereby, 
is not to be required of any man that it should be believed 
as an article of faith, or be thought requisite or necessary 
to salvation." — Sixth Article of the Church of England. 



192 



PART III. 

AN ACCOUNT OF THE BOOKS OF THE BIBLE. 



INTRODUCTION. 

It will be the object of this part to give some general 
account of the several books of the Bible, and although it 
will not be possible to enter into a detailed consideration 
of each, yet the contents of one will occasionally be dwelt 
upon more than those of another, in order to illustrate 
the views already taken of the whole. The three principal 
subjects on which (as has been already stated, page 48,) the 
Holy Scripture informs us, are, — the nature and attributes 
of God, the character and condition of man, and the great 
work of redemption : and to these our attention should be 
directed, with a view to the knowledge of our duty, our 
character, and the foundation of our hopes for eternity. 
Short illustrations, reminding the reader of these topics, 
will therefore be offered ; especially in the consideration 
of the Old Testament, where there is perhaps the greater 
danger of these subjects being overlooked. The Book of 
Genesis is particularly selected, as suggesting remarks 
which the reader of Scripture himself may apply to the 
other books. 

In the books of the Old Testament the great work of 
redemption is chiefly brought before us by the preparation 
made for the coming of our Lord Jesus Christ as a Saviour. 
In noticing the contents of each book, it will be the leading 
object to illustrate this. 

The Old Testament contains thirty-nine books, which 
may be classed under four general heads, namely : — 



1. The Pentateuch considered in 

2. The Historical Books 

3. The Poetical Books 

4. The Prophetical Books 



Chap. T. 
Chap. II. 
Chap. III. 
Chap. IV. 



CH. L § i.] BOOKS OF THE OLD TESTAMENT. 



193 



The New Testament contains twenty-seven books, which 
may be classed under four general heads, namely : — 



1. The Gospels, considered in 

2. The Acts of the Apostles . , 

3. The Epistles 

4. The Revelation of St. John 



Chap. V. 
Chap. VI. 
Chap. VII. 
Chap. VIII, 



CHAPTER I. 

THE PENTATEUCH, OR LAW. 

Contents. — § i. On the Book of Genesis, § ii. On the Book of Exodus. 
§ iii. On the Book of Leviticus. § iv. On the Book of Numbers. 
§ v. On the Book of Deuteronomy. § vi. The Miracles of Moses. 

The Pentateuch is so called from a Greek word, signifying 
five boohs, and includes the books of Genesis, Exodus, Le- 
viticus, Numbers, and Deuteronomy. These were written 
by Moses in one continued work, and still remain in that 
form in the public copies now used in the Synagogues. 

These books were also called the Law, or the Law of 
Moses, because throughout the last four of them are inter- 
spersed the laws which God, through Moses, appointed for 
the regulation of the civil government and religion of the 
Israelites. 

The Pentateuch presents us with a compendious history 
of the world, from the creation to the death of Moses, a 
period of about 2553 years. It is a wide description gra- 
dually contracted : an account of one nation, preceded by a 
general sketch of the first state of mankind. 

§ i. On the Book of Genesis. 

This book, from the first page of which it has been truly 
said, that a child may learn more in one hour, than all the 
philosophers in the world learned without it in one thousand 
years, has been properly named Genesis. Genesis means 
generation or origin : and here emphatically, we have an 
account of the origin of all things (so far as it concerns us 
to know). It relates the origin of the universe and of 
man, and gives an account of the introduction of evil into 

K 



194 BOOKS OF THE OLD TESTAMENT. [PART III. 

our world, and of the remedy which God in his infinite 
love has provided against it. Indeed, as has been already 
hinted (page 44), an observation of the topics of this book, 
and of the manner' in which they are treated, is a clue to 
the design of the whole Bible. , For instance : 

Though this book is the foundation of all history, (for we 
are indebted to the tenth chapter of Genesis for all that we 
know of the origin of nations,) yet it is remarkable how 
much larger a part of it is occupied with the history of one 
family, than with that of all the other inhabitants of the 
earth. The general history of mankind before the Flood, 
extending over a period of 1656 years, and including the 
account of the creation of the world, occupies only seven 
chapters ; the general history of mankind after the Flood, 
during a period of 427 years, occupies only four chapters ; 
whilst the particular history of Abraham and his descend- 
ants, consisting principally of the details of the life of a few 
individuals, and treating only of a period of 286 years, 
occupies thirty -nine chapters. 

The reason is, that the Bible is not merely a history of 
man, but emphatically a History of the Church of God, of 
that Church of which Christ is the Head a . And hence it 
is that, before the Flood, Seth and his descendants, particu- 
larly Noah, and after the Flood, Shem and his descendants, 
particularly Abraham, Isaac, and Jacob, occupy the chief 
place in the history. They constituted the Church of God: 
in their line was Messiah to come. By the history of this 
Church, we are principally taught those subjects of deepest 
importance to us, namely, just views of God and of our 
nature, and how we may attain eternal salvation. 

The Book of Genesis contains the history of about 2369 
years, embracing the period from the creation to the death 
of J oseph. 

Bishop Blomfield (Lent Lectures on St. John's Gospel) 
suggests the following important hint. After having read 
through a book of Scripture, and thus obtained a general 
knowledge of its contents, he recommends that it should be 
read through again with reference to some one subject. 
Many illustrations of one subject deepen its impression on 
the mind. Take, for instance, the instruction to be ob- 



a Eph. i. 22 ; iv. 15 ; v. 23. Col. i. 18. 



CH. I. § i.] 



GENESIS. 



195 



tained from this book concerning God : ever remembering, 
however, that in regard both to the reasons of many of his 
actions, and to the glory and majesty of his nature, God 
dwells in light unapproachable ; " the nature and perfec- 
tions of God are above the understanding of any of his crea- 
tures. It is only his ow r n infinite understanding that can 
frame a perfect idea of his own perfections."— Abp. Tillot- 
son. 1 Tim. vi. 16 ; Job xi. 7—9 ; Deut. xxix. 29. 

I. The Nature and Attributes of God. 

The power, the wisdom, the benevolent and diffusive good' 
ness, the grandeur of God, in the variety, beauty, order, and 
mystery of creation, as described in the first chapter of 
Genesis. 

Gen. i. 3. — " God said, Let there be light : and there was 
light." " By the word of the Lord were the heavens made, 
and all the host of them by the breath of his mouth b ." 
" What can I see, O God, in thy creation, but miracles of 
wonder ? Thou madest something of nothing, and of that 
something all things. Wherein can we now distrust Thee, 
that hast proved Thyself thus Omnipotent ?"— Bp. Hall. 

But our attention is directed in Scripture chiefly to the 
moral attributes of God, as displayed in his dealing with 
fallen man, with regard to w r hich observe : 

The justice of God. Chap. iii. the punishment of the 
sin of Adam : iv. of Cain : vi. of the whole world by the 
Flood : xix. of the cities of the plain, and of Lot's wife : 
as also the evils brought on Abraham, Isaac, Jacob, and 
his children, when they sinned. 

God's mercy and grace. Chap. iii. 15, showing the riches 
of his love in the promise of a Saviour, even before the 
sentence on man was pronounced : iv. expostulating with 
Cain : vi. so long delaying the Flood, warning for 120 
years, not only by the preaching of Noah, but also by the 
building of the ark. 1 Pet. iii. 20; Heb. xi. 7. 

" How loth is God to strike, that threats so long ! He 
that delights in revenge surprises his adversary: whereas he 
that gives long warning desires to be prevented." — Bp. Hall. 

Thus one reason why Abraham and his descendants were 
not permitted to possess Canaan for 400 years was, that the 
iniquity of the Amorites was not yet full. Gen. xv. 16. 
b Psalm xxxiii. 6 ; cxlviii. 5. 
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196 



BOOKS OF THE OLD TESTAMENT. [PART III. 



Gen. xxvii. 20. — Jacob's previous misconduct gives a 
peculiar lustre to the compassion of God, in favouring him 
with the vision of angels as described Gen. xxviii. 12—15 ; 
and let us remember why these things were written. Rom. 
xv. 4; Heb. i. 14. 

God's readiness to hear prayer. Chap. xx. 17, the prayer 
of Abraham for Abimelech : xviii. for Sodom: xxiv. 12, 
that of Eliezer for Abraham : xix. 21, Lot's prayer : xxi. 
17, Ishmael's prayer : xxxii. 24, (compared with Hos. xii. 
4,) Jacob's prayer : xlvi. 1 — 4, with Prov. xvi. 3. 

The Providence of God : or, in other words, the way in 
which God preserves and governs all things : his absolute 
control over what to us seems " the vast empire of chance," 
as seen in the critical moment, when the Ishmaelitish mer- 
chants arrived c ; and in the circumstance connected w r ith 
Rebekah's coming to the well d , which, though quite acci- 
dental on her part, was evidently designed by God, and 
showed that the prayer of the faithful servant had been 
heard. Gen. xxiv. 7. 12 — 15. 

Observe also God's government over the minds, the wills, 
passions, counsels, and actions of bad men ; as, for instance, 
in the case of Joseph's brethren e . In their thoughts were 
envy, murder, covetousness, &c, and they sold their bro- 
ther as a slave to prevent the fulfilment of his dreams ; but 
the providence of God overruled that very act to the 
accomplishment of those dreams and their own preservation 
from famine. So the malice of the devil, the treachery of 
Judas, the envy of the Jews, and the injustice of Pilate, 
accomplished the crucifixion of our Lord, but caused 
thereby the salvation of the world, and the brightest display 
of the glory of God. Acts iv. 28 ; Rom. viii. 32. 

God' s faithfulness to his promises. Chap. viii. 22, "seed- 
time and harvest," &c. Compare xxviii. 15, with xlviii. 15. 
But the faithfulness of God is particularly seen in the pro- 
vision made for the fulfilment of his great promise, iii. 15. 
Trace this in his raising up Seth after Abel, iv. 25 : and 
again in Enos, Enoch, Noah, Abraham, &c. ; particularly 
observing how God most helped his Church when it 
most needed help. In this period of the history of the 
Church j the whole plan of redemption seems frequently 



c Gen. xxxvii. 25. 



d Gen. xxiv. 15. 



e Gen. I. 20. 



CH. I. § i.] 



GENESIS. 



197 



to have depended upon a single life ; yet after 4000 years 
of peril, in the fulness of time, how was the promise ful- 
filled, in a manner which it had not entered into the heart 
of man to conceive ! Ps. cv. 8. Luke i. 72, 73. 1 Cor. 
ii. 9. 

The honour which God 'puts upon his people. This is 
shown by his blessing others for their sake. Chap, xviii. 
32, for ten righteous He would have spared Sodom. 
Again, xix. 21, God spared Zoar even for Lot's sake, and 
Sodom itself while Lot was in it. Chap. xxx. 27, selfish 
Laban was blessed for Jacob's sake ; xxxix. 5, Potiphar 
for Joseph's sake. 

God tries the faith of his people. Trace this in Noah ; 
and again in Abraham f , " whose whole life almost," as Bp. 
Newton remarks, " was a series of trials. His leaving his 
native country and kindred, his sojourning in the land of 
promise as in a strange land, his being driven by famine to 
seek for sustenance in Egypt, so long a time intervening 
between the promise of a numerous posterity and the birth 
of a son, the birth of Ishmael so many years before that of 
Isaac, the painful operation of circumcision, the more pain- 
ful expulsion of Hagar and Ishmael, were all so many 
severe trials of his faith and obedience ; but severer than 
all together was the command to offer up his beloved son, 
who was to be heir of the promises, and father of the 
blessed seed." Notice also how Abraham's other sons 
abound in children, while Isaac, in whom his seed is to 
be as the stars of heaven for multitude, goes childless for 
twenty years after his marriage ; and that a marriage on 
which the Divine blessing had been so remarkably sought 
and obtained. Consider Esau's posterity ; at first much 
more numerous and distinguished among men than Jacob's. 
Gen. xxxvi. 15. 

God's providence is unsearchable. The Scripture (as 
Bishop Sherlock remarks) often resolves all things into the 
sole will and pleasure of God, and in many cases will allow 
us to seek for no other cause s. Thus Abel was slain for 
righteousness' sake ; but Enoch was translated. Jacob was 
preferred before Esau, and this was determined before they 

f Gen. xxi. 5. 

S Dan. iv. 35 ; Psalm cxxxv. 6 ; Rom. ix. 20. 
k 3 



198 



BOOKS OF THE OLD TESTAMENT, [PART III. 



were born h . When God called Abraham to offer up Isaac, 
He gave him no reason why He called him to do so ; nor 
probably was that reason fully comprehended by the Church 
till the offering of Christ. 

Similar illustrations of God's thus acting may be seen in 
other parts of Scripture. Thus Elijah was taken up to 
heaven without dying 1 , but John the Baptist, who came in 
the spirit of Elijah k , who was more than a prophet, and 
than whom there had not arisen a greater among them that 
were born of women \ seemed to be sacrificed to the re- 
venge of an adulteress 111 . But we must remember, that 
God's providence is unsearchable, and his ways are past 
finding out n . Our simple inquiry should be, 6 6 Lord, 
what wouldest thou have me to do ?" assured that the 
Judge of all the earth does right, and that what we know 
not now we shall know hereafter, so far as that knowledge 
will contribute to our happiness. The belief of another 
world gives a general answer to all the difficulties of 
Providence. 

Observe also the practical use which God would have us 
make of the consideration of his attributes as motives to 
duty. Chap. xvii. 1, "I am the Almighty," &c. This is 
the first time we meet with this name ; and God plainly 
here uses it to confirm his covenant, and thus to strengthen 
Abraham's faith while the execution of God's providence 
respecting Isaac was delayed, and to prevent him from 
adopting sinful expedients to hasten it. 

The various motives by which God would lead men to 
obedience. Thus with regard to Adam, even in Paradise, 
an appeal is made to his fears as well as his hopes °. So 
Noah was "moved with fear p." Abraham rejoiced to see 
the day of Christ, but on him the consideration of temporal 
as well as eternal good was urged q . Nor are such motives 
limited to the Old Testament r , though under the Gospel 
the great constraining motive is the love of Christ. See 
1 Pet. i. 8 ; 2 Cor. v. 14. 



h Rom. ix. 11. 
1 2 Kings ii. II. 
k Luke i. 17. 
■ Matt. xi. 11. 
m Matt. xiv. 8—11. 



n Prov. xxv. 2. 

Rom. xi. 33, 34. 
Gen. ii. 17. 
P Heb. xi. 7- 
( l Gen. xiii. 14—17. 
r See 1 Pet. iii. 10. 



ch. i. § i.] 



GENESIS. 



199 



II. The Character and Condition of Man. 

The nature of those temptations to which men are exposed. 
Temptation is an enticement to transgress the law of God, 
from some supposed advantage to be obtained or evil to be 
avoided. Observe the nature of those enticements which 
prevailed with Eve s ; the advantage she expected, and how 
her fears were removed*. In the case of Abraham u , observe 
the evil he feared. Eve was tempted by the devil, Adam 
by his wife, Sarah by her husband v , Jacob by his mother w , 
See Matt. xxvi. 41 ; 2 Cor. xi. 3 ; Eph. vi. 11. 

The liability of men to sin. Even in the families of the 
patriarchs we find Ham disrespectful to his father ; Ishmael 
scofBng at his brother x ; Esau disobedient to his parents, 
and negligent of his privileges y ; Joseph's brethren envious ; 
Simeon and Levi cruel z ; Reuben and Judah guilty of still 
worse sins. But perhaps the liability of men to sin is more 
strongly illustrated by the failings of God's most faithful 
servants, such as Noah, Abraham, Isaac, Jacob, &c. Noah 
sinned after such a display of his faith in building the ark, 
&c. ; Abraham twice offended in the same way, after hav- 
ing given such repeated proofs of his obedience to God ; 
Isaac committed the very sin which brought shame on his 
father a . To these, illustrations from other parts of Scrip- 
ture may be added ; as the murmuring of Elijah immedi- 
ately after he had displayed such strong faith in destroying 
the prophets of Baal b ; and the hastiness of David towards 
Nabal c ; at the very moment he was exercising such for- 
bearance toward Saul: men failing in the very graces for 
which they were most distinguished. " What are we men 
when left to ourselves! While God upholds us, no temp- 
tation can move us. When He leaves us, no temptation is 
too weak to overthrow us." — Bp. Hall. 

The tendency of men to neglect warnings, as shown by the 
old world and the cities of the plain. See Luke xvii. 26 — 30. 

The folly and deceit of sin. How strikingly is this shown 



s Gen. iii. 6. y Gen. xxv. 33. 

* Gen. iii. 4. Heb. xii. 16. . 

u Gen. xii. 12. z Gen. xlix. 5—7. 

v Gen. xii. 13. a Gen. xxvi. 7- 

w Gen. xxvii. 6 — 17. b 1 Kings xviii. ; xix. 3, 4. 

* Gen. xxi. 9; Gal. iv. 22. c i Sam. xxv. 13. 

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200 BOOKS OF THE OLD TESTAMENT. [PART III. 

in the case of Adam, Eve, and Cain, imagining they could 
hide themselves or their conduct from God ! Gen. iii. 8 ; 
iv. 9 ; Jer. xxiii. 24 ; Ps. xciv. 9. 

What advantage did Adam and Eve, Cain, Abraham, 
Isaac, Jacob, or Joseph's brethren, gain by their deceit? 
Were they not deceived ? particularly Jacob by Laban and 
his own children. Compare xxvii. 9, with xxxvii. 31. By 
such examples we are taught, " that all is vanity that is not 
honest, and that there is no solid wisdom but in real piety." 
— Evelyn. 

The devil in tempting Eve, the builders of Babel, and 
Joseph's brethren, thought to defeat God's purposes ; but 
did they do so ? Prov. xxi. 30. 

The progress of sin. This may be noticed in Eve : 
though made in the image of God d , yet as soon as she had 
sinned, she became, like Satan, a tempter of others to sin e . 
Observe, also, the progress of sin in Cain f : his first crime 
was a disregard of sacred matters ; this was followed by 
envy and murmuring against God, and at last led to the im- 
pious and inhuman murder of his brother. 

The resentment of Esau soon kindled into the intention 
to murder, illustrating the description given of the wicked, 
that "their feet run to evil, and make haste to shed 
blood s." The envy of Joseph's brethren, first shown in 
not speaking peaceably to him, ended in the determination 
to murder him h . Cruelty to their brother needed a lie to 
hide it from their father 1 . No doubt also Jacob went 
much further in lying than he intended, when, first yielding 
to his mother's entreaty, he deceived his father. Gen. 
xxvii. 20. 

" Chap, xxxiv. shows how one sin leads to another, and, 
like flames of fire, spreads desolation in every direction. 
Dissipation leads to seduction, seduction produces wrath, 
wrath thirst for revenge, the thirst of revenge has re- 
course to treachery, treachery issues in murder, and murder 
is followed by lawless depredation." — Fuller on Genesis. 

Observe the suffering which sin brings not only on those 
who first commit it, but on others who are involved in its 
consequences. Abraham's equivocation involved his wife 



d Gen. i. 26, 27. 
e Gen. iii. 6. 
f Gen. iv. 8. 



S Prov. i. 16 ; Rom. iii. 15. 

h Gen. xxxvii. 4. 18. 

* Gen. xxxvii. 31. 32; Rom. iii. 15. 



CH. I. § ij 



GENESIS. 



201 



in sin, and brought plagues on Pharaoh and Abimelech, 
exposing them both to temptation. The strife between the 
servants of Abraham and Lot k occasioned the separation 
of their masters ; and from that time Lot went wrong. 
Lot's sin in living in Sodom involved his family in those 
strong temptations by which they were corrupted, and 
perished 1 . Jacob's sin provoked his brother to sin. Gen. 
xxvii. 41. 

These illustrations from Genesis may be compared with 
illustrations taken from other parts of Scripture. Thus, the 
sin of the Amalekites, the descendants of the eldest son 
of Esau m , brought destruction upon them more than 400 
years after 11 ; and from it we learn, as Bishop Butler 
remarks, that where the majesty of Jehovah is insulted, 
present delay of punishment affords no presumption of 
final impunity . " His blood be on us and our children," 
said the Jews at the crucifixion of Christ ; and now, for 
more than 1700 years has that blood been required at 
their hands. This example presents a yet more awful ex- 
hibition of the evil of sin, from a consideration of its remote 
consequences. 

But the most awful fact illustrative of the consequences 
of sin is, that Adam's sin, the first sin of the first man, 
corrupted the nature of mankind, and brought them under 
condemnation to eternal wrath. Rom. v. 18; Eph. ii. 1. 3. 

As illustrating what was said (p. 23), that the great evil 
of sin is, that it dishonours God ; it is observable that the 
reason given for the punishment of the murderer with death, 
is taken from the affront which he offers to God, not from 
the injury he does to man. See Gen. ix. 6. 

In the same light the sin of Adam is to be viewed. The 
act might in itself seem trifling, but by breaking one com- 
mand he violated the authority on which all rest p. " How 
awful the thought, that the same God who condemned Adam 
for one transgression, regards every sin of which we are guilty 
with the same abhorrence, and that our iniquities are more 
in number than the hairs of our head ! " — Dwight. 

Man's false estimate of blessings, — As all our estimates 



k Gen. xiii. 7« 

1 Gen. xiii. 10—13 ; xix. 

m Exod. xvii. 8. 14. 



n 1 Sam. xv. 2. 

° Analogy, Part i. chap. ii. 

P James ii. 10. 



202 BOOKS OF THE OLD TESTAMENT. [PART III. 

of right and wrong, good and evil, should be derived from 
the word of God, w r e may prove by its assistance the real 
value of things which are highly esteemed among men. 
For instance : 

The riches of Abraham and Lot occasioned their separa- 
tion ; Isaac's wells led to strife 9; Sodom's wealth was the 
occasion of her corruption and destruction 1- . The beauty 
of Sarah and Rebekah induced their husbands to practise 
deceit. Gen. xx. 2 ; xxvi. 7. 

The value of God's favour. Let the attention be con- 
stantly directed to this subject, and to the means by which 
it may be attained. 

It was the favour of God which constituted the happiness 
of Paradise, which delivered Enoch from death, Noah from 
the flood, and Lot from the fiery tempest. It was Abra- 
ham's shield and reward ; it gave Isaac peace and honour 
in the presence of his enemies ; delivered Jacob from all 
evil ; comforted Joseph in slavery and in prison, and raised 
him above the greater trials of worldly prosperity. 

The favour of God is but little thought of; men take 
very little pains to obtain it ; but on a review of the history 
of the world, what has survived the wreck of time, but the 
Bible and the Church, God's word and God's people ? 

The nature of human life. The young enter into life 
expecting great things from the world. Observe then s , 
Eve's expectations from Cain, how disappointed ! She said, 
* 1 have gotten a man from the Lord ; " perhaps hoping that 
he would be that seed of the woman who should bruise the 
serpent's head ; but he proved a murderer. Observe, also, 
Isaac's anxiety for a family, and the little comfort he had 
even from his favourite son*. He, who was so empha- 
tically the child of promise u , was a stranger in the land of 
promise x ; he spent nearly the last forty years of his life 
bedridden and blind, had but two children, and those sepa- 
rated by a deadly quarrel; the one by his marriage, the 
other by his deceit, embittering his declining years. But 
thus was he led to desire a better, even a heavenly country. 

Gen. xxxv. 1 ; xxxv. 19. — Mark Rachel's wish, and Ra- 
chel's death ; and let the contrast check inordinate desires. 



r t Gen. xiii. 7 ; xxvi. 20. 

r Ezek. xvi. 49 ; see Mark x. 23. 

s Gen. iv. 1. 



t Geu. xxvi. 35. 
u Gen. xxi. 12. 
x Gen. xxxvii. 1. 



CH. I. § i.] 



GENESIS. 



203 



Gen. xlvii. 9. — Attend to Jacob's testimony, (( Few and 
evil," &c. ; and let us thank God, as Fuller observes, that, 
as "we through our sins have made our days evil, He has 
in mercy made them few. It is well for us that a life of 
sin and sorrow is not immortal." 

Affliction. — We naturally shun affliction. But, now that 
man is a sinner, a life of labour and sorrow has become a 
restraint on sin, converting the curse into a blessing. The 
Patriarchs were greatly benefited by affliction (particularly 
Jacob, and Joseph's brethren); contrast the unfeeling con- 
duct of Joseph's brethren to him and his father, with the 
conviction of sin, brought upon them by their troubles, and 
their tender solicitude for their father's feelings in reference 
to Joseph's brother Benjamin. See Gen. xlii. 21 ; xliv. 16. 
Joseph also was fitted for greater usefulness ; by suffering 
from injustice, he was more effectually taught to sympathise 
with the oppressed, and rule justly. The Book of Genesis 
represents affliction to us, as the school in which wisdom is 
acquired ; restraining men's passions, exercising their graces, 
weaning them from the world, and wonderfully displaying 
the glory of God's providence. It is this view of affliction 
which leads the Apostle James to exhort believers to re- 
joice in it. James i. See also Romans v. 3 — 5. 

Counterfeit virtues. Every virtue has its counterfeit. 
It is desirable to be wise, but not as Eve sought wisdom 
Husbands should love their wives z , but not as Adam did, 
in hearkening to Eve when she urged him to sin a . We 
ought to worship God, but not as Cain did, disregarding 
God's appointed way b . Wives should obey their husbands , 
but not as Sarah did Abraham, in consenting to tell a lie d . 
Servants should take care of their master's property, but 
not as Abraham and Lot's herdsmen, to quarrel about it e . 
Children should obey their parents f , but not as Jacob obeyed 
Rebekah g . We should desire to forward the accomplish- 
ment of God's declared will, but not as Rebekah did h , by 
doing evil that good might come. 



y Gen. iii. 5, 6. d Gen. xii. 11. 

z Eph. v. 25 ; Col. iii. 19. e Gen. xiii. G, 7. 

a Gen. iii. 6. * Col. iii. 20. 

b Gen. iv. 3. 5. S Gen. xxvii. 13, 14. 

c Eph. v. 22. h Gen. xxvii. 6. 

K 6 



204 



BOOKS OF THE OLD TESTAMENT. [pAET III, 



Other parts of Scripture abound with illustrations of 
counterfeit virtues. Such was Ahab's compassion in sparing 
Benhadad 1 , and his hospitality in entertaining Jehosha- 
phat k : such was the delight of the Jews in God's service, 
alluded to in Isaiah lviii. 2 : such was the zeal of Paul 
before his conversion 1 and that of the unbelieving Jews m . 
It has been very justly said, that it is not enough that 
we act from a sense of duty, that we feel a powerful 
obligation to pursue a particular course of conduct, and 
to avoid whatever is inconsistent with it ; we must in- 
quire on what grounds our sense of duty is founded. 
It is possible to have a high sense of duty, and even to 
act consistently with it, without a deep reverence for 
God, without a love to Christ, or of those affections which 
Christianity requires. Our aim must be to do what is 
right in the sight of God, and our rule must be the word 
of God 11 . Pascal remarks, that "we never do evil so 
thoroughly and cordially as when we are led to it by a 
false principle of conscience," and the conduct of Paul, 
as described in Acts xxvi. 9 — 11, is an instance of this. 
Conscience can only be a safe guide when enlightened 
by the Holy Spirit, and directed by the Holy Scriptures. 
Isa. viii. 20. 

Particular virtues or vices. It may be desirable, after 
having read a book of Scripture, for a time to limit the atten- 
tion to the illustration it affords of some one virtue or vice, 
observing its development under different circumstances. 

Thus the different circumstances under which faith was 
shown in Abel, Noah, Abraham, Isaac, Jacob, Joseph, &c. 
may be compared. The same may be observed of particu- 
lar vices, as lying in Cain, xlbraham, Jacob, &c. ; envy, in 
Cain, Rachel, Joseph's brethren ; covetousness, in Lot, 
Laban, &c. ; while, again, the pride of the Babel builders, 
may be compared with some illustration from another part 
of Scripture, as Nebuchadnezzar , &c. 

Relative duties. Having read through a book of Scrip- 
ture, compare the conduct of different persons who are 
mentioned in it, as filling the same relations, stations, &c. ; 



1 1 Kings xx. 34. 

k 1 Kings xxii. 4; 2 Chron. xviii. 2. 
1 Gal. i. 14; Phil. iii. 6. 
m Acts xxi. 3; Rom. x. 2. 



n Heb. xi. 6. 

1 Cor. xvi. 22. 

John iii. 36'. 
o Dan. iv. 30. 



CH. I. § ii] 



GENESIS. 



205 



husbands, wives, parents, children, brothers, servants, &c. ; 
rich, poor, kings, priests, &c. For instance : Abraham was 
uncle to Lot, and Laban was uncle to Jacob ; compare 
Abraham's conduct to Lot, with Laban's to Jacob. Eliezer 
was a servant in Abraham's house; Jacob in Laban's P; 
Joseph in Potiphar's q . 

Gen. xiii. 7, gives an account of quarrelsome servants. 
These servants may be compared with other servants ; as 
David r ; Jeroboam s ; Obadiah 1 ; Naaman's captive maid 
and his other servants"; the centurion's servant x ; Ge- 
hazi, a deceitful and dishonest servant Onesimus 7 -, &c. 
See also Job xix. 15, 16. And these examples may be com- 
pared with passages where the duties of persons standing in 
those relations, stations, &c, are enforced by precept, as 
Eph. v. vi. ; Col. iii. 4 ; Titus ii. ; 1 Pet. ii. iii. 

Joseph is a bright example in every relation and period 
of life. At the age of seventeen years he appears uncor- 
rupted by the wickedness of his brethren, or the partiality 
of his father ; discountenancing the sin a of the former, and 
prompt in his obedience to the latter b : though unjustly 
sold as a slave, he is represented as strictly faithful to his 
master ; abhorring youthful lust, though exposed to the 
strongest temptation d ; afflicted and persecuted, yet finding, 
even when confined as a criminal, opportunity for doing 
good e ; and though flattered by a king, disowning his own 
power to interpret Pharaoh's dream, and boldly avowing 
before this heathen and despotic monarch the power of 
God f . At the age of thirty years, he is suddenly raised 
to the right hand of Pharaoh, yet is unseduced by the 
splendour of his situation : being guided by the Spirit, he 
becomes a pattern to rulers, of industry, prudence, and jus- 
tice s. As a courtier, he shows the strictest regard to truth, 
with true nobleness of mind avowing the disreputable em- 
ployment of his connexions \ As a brother, he exhibits 



P See Gen. xxxi. 38—41. 
<1 See Gen. xxxix. 1 — 6. 
r 1 Sam. xviii. 5. 
s 1 Kings xi. 28. 
* 1 Kings xviii. 3. 
u 2 Kings v. 2, 3. 13. 
x Luke vii. 8. 

Acts x. 7- 
y 2 Kings v. 20—27. 



z Philemon 1 1. 

a Gen. xxxvii. 2. 

b Gen. xxxvii. 13, with 4. 8. 11. 

c Gen. xxxix. 4 — 6. 

d Gen. xxxix. 9. 

e Gen. xxxix. 22 ; xl. 7. 

f Gen. xli. 16. 

g Gen xli. 38. 46. 48. 

k Gen. xlvi. 31—34. 



206 



BOOKS OF THE OLD TESTAMENT. [PART III. 



unabated affection not only to Benjamin \ but to those who 
had hated him even unto death ; for his apparent harsh- 
ness arose from his anxiety to bring them to repentance ; and 
when he had accomplished this k , his whole conduct to them 
was marked by peculiar tenderness, and the most studied 
attention to their feelings and welfare \ As a son, though 
lord of Egypt, he manifests the most affectionate respect 
for his aged parent, who was now dependent upon him m . 
As a father, his piety appears in the names he gave his 
children 11 ; and his earnest desire for God's blessing for 
them, in bringing them to Jacob's dying bed °. For eighty 
years p he lived in the midst of the greatest worldly gran- 
deur, surrounded with every temptation to worldliness and 
idolatry ; but his dying breath testified how entirely his 
heart and treasure were in God's promises. Gen. 1. 25 ; 
see also Heb. xi. 22 ; 1 John v. 4. 

III. Preparation made for the coming of our Lord Jesus 
Christ as a Saviour. 

Collect the prophecies respecting Christ, iii. 15, &c. 
This promise or covenant of grace was renewed to Noah % 
and again to Abraham, who was born only two years 
after the death of Noah. It was promised to him that 
"all the families of the earth should be blessed in his 
seed r ," and "that seed is Christ V'' Thus was the Gospel 
preached to Abraham. 

Notice the types, particularly that of sacrifice, as in the 
case of Abel, iv. 4; and that of Noah, viii. 20. Observe 
that the promise to Noah followed the acceptance of the 
burnt-offering. (Compare Gen. viii. 21, with Eph. v. 2.) 
When God made the covenant with Abraham, He ap- 
pointed that sacrifice should be offered. Gen. xv. 9, 

The offering up of Isaac by his own father, shadowed 
forth the love of God to us in the sacrifice of the death of 
Christ. Gen. xxii. 3 — 10; John iii. 16; Heb. xi. 17; 
Rom. viii. 32. See also xxvi. 25, and xxxi. 54 ; xlvi. 1, 
where we learn the use which Isaac and Jacob made of 
sacrifice. 

* Gen. xliii. 29, 30 ; xlv. 14. ° Gen. xlviii. 1, &c. 

k Gen. xliv. 18—34. P Gen. xli. 46 ; 1. 26. 

1 Gen. xlv. 4—13; 1. 21. <l Gen. vi. 18. 

m Gen. xlvi. 29 ; xlvii. 7- r Gen. xxii. 18 ; xii. 3. 

n Gen. xli. 51, 52. s Gal. iii. 16 ; Acts iii. 25. 



ch. i. § ii.] 



EXODUS. 



207 



When prophecy declared that the sons of Jacob should 
become heads of tribes, it pointed out the particular one 
from which the Messiah should come. This privilege was 
not given to either of Jacob's favourite sons Joseph and 
Benjamin, nor to his eldest son, but to Judah fc , the fourth 
in descent u . 

The typical nature of the Old Testament history may 
also be noticed. Adam was a type of Christ w . As the first 
Adam was the original of our natural and earthly being, so 
is Christ the second Adam of our spiritual and heavenly 
being ; and as by the first, sin came into the world, so by 
the second came righteousness x . From Abraham having 
paid tithes to Melchizedek, St. Paul argues that the 
Mosaic dispensation was intended to be subservient to that 
of the Gospel He also points out that the birth of 
Abraham's two sons was typical of the two covenants z ; 
thus showing, as Lowth remarks, that the eminent persons 
of foregoing ages, and the remarkable passages of their 
lives, did bear some resemblance or representation of Him 
that was to come. 

These are some of the many hints which may be sug- 
gested, to prompt the reader's mind to further inquiry. 

In reply to the objection, that such a plan involves con- 
siderable repetition of the same subject, it may be said, in 
the words of Locke, " that repetition helps much to the 
fixing of any ideas in the memory ; and those especially 
that are conveyed into the mind in more ways than one, fix 
themselves best in the memory, and remain clearest and 
longest there." 

§ ii. On the Book of Exodus. 

The title of this book is peculiarly appropriate. Exodus 
means " departure ;" and this book contains the account of 
the departure of the Israelites out of Egypt : an event 
which is the foundation of their whole history as a nation, 
and which is more frequently referred to than any other in 
their subsequent history. 

t Gen. xlix. 10. y Gen. xiv. 20. 
u 2 Pet. i. 21. Heb. vii. 2, &c. 

w Rom. v. 14. z Gal. iv. 22. 
x I Cor. xv. 22. 45 ; 2 Cor. v. 21. 



208 BOOKS OF THE OLD TESTAMENT. [PART III. 

The two great subjects of this book are, the deliverance 
of the Israelites from Egypt, and God's covenant with 
them in the wilderness. In reference to which events this 
book may be thus divided. 

L Their oppressed state in Egypt after the death of 
Joseph, ch. i. 

II. The birth of Moses their deliverer, and the prepara- 
tion for his great office, ch. ii. — vi. 

III. Their miraculous deliverance, and the destruction 
of their enemies, ch. vii. — xiv. 

IV. Their entrance into the wilderness, and the miracu- 
lous provision made for their guidance and support, ch. xv. 
— xviii. 

V. Their national covenant with God, made, broken, and 
renewed, ch. xix. — xxxiv. 

VI. The tabernacle built, and God's solemn possession 
of it, ch. xxxv. — xl. 

Thus were they formed as a distinct people under Jeho- 
vah as their king. See Exod. xix. 4 — 6. 

Exodus comprehends a period of about 145 years, from 
the death of Joseph to the erection of the Tabernacle. 

Of the three subjects on w r hich it is the principal intention 
of the Bible to inform us — namely, the attributes of God, 
the character of man, and the great work of man's redemp- 
tion — this book affords abundant illustration. For in- 
stance : in reference to the attributes of God, a wonderful 
view of his providence is shown, in leading Pharaoh's 
daughter to bring up him who should be the deliverer of 
Israel from Pharaoh's oppression a ; the long-suffering of 
God to Pharaoh is no less observable b . The very plagues 
of Egypt were calculated to expose to this king the folly of 
his idolatry, and thus to lead him to renounce it. The Nile 
and the fish in it were the objects of their idolatrous wor- 
ship : God turned the waters of the Nile into blood, and 
the fish died. The wind was one of their deities : God 
made the wind the messenger of his wrath in bringing the 
locusts, and again of his mercy in removing them. They 
worshipped the sun : God brought upon them for three 
days midnight darkness ; while in Goshen, where the 
Israelites dwelt, it was light. Beasts, particularly the bull, 



a Exod. ii. 5—10 ; iii. 10. b Exod. viii. 13. 31 ; ix. 33; x. 19. 



ch. i. § ii.] 



EXODUS. 



209 



were the representatives of some of their chief deities. 
God sent a murrain among the cattle , which destroyed 
them. In Pharaoh and the Israelites is seen the depravity 
of man by nature, and in Moses, the change which Divine 
grace produces on man. 

The limits, however, of this little work will only allow 
the notice of that which is the peculiar feature of the Old 
Testament (p. 61); namely, the preparation made for the 
coming of our Lord Jesus Christ as a Saviour. 

Preparation made for the coming of our Lord Jesus Christ 
as a Saviour, 

I. Object of the Mosaic dispensation to show man's need 
of a Saviour. — This is remarkably shown in the miracles 
of Moses so frequently inflicting death as the punishment 
of sin, and in this respect so strikingly contrasted with the 
miracles of our Lord, nearly all of which were miracles of 
mercy d . In the manner in which the Law was given from 
Mount Sinai, the same object appears e . " If the Law was 
thus given, how shall it be required ! O God, how power- 
ful art Thou to inflict vengeance upon sinners, who didst 
thus forbid sin ; and if Thou wert so terrible a lawgiver, 
what a judge shalt Thou appear ! " — Bp. Hall. 

Man's need of the outpouring of the Holy Spirit (which 
was one great object of the Saviour's coming) is in a striking 
manner illustrated by the little effect produced by the most 
stupendous miracles of mercy and judgment, in disposing 
either Pharaoh or the Israelites to love God. 

II. Appearances of the Angel of Jehovah. — In this book 
of Exodus the same Angel, who had been through Jacob's 
life his deliverer from all evil f , appears as the great Re- 
deemer of Israel from Egyptian bondage. The Angel of 
Jehovah speaks of Himself as the God of Abraham, as " I 
am that I am g ." To the same person is attributed, in the 
New Testament, the giving of the law to the Israelites 11 . 
He is also described as conducting them through the wil- 
derness 1 ; and is mentioned in the book of Joshua k , as 



c Exod. ix. 3—7. 
d John i. 17. 

e Exod. xix. 16 ; xx. 18, with 

Heb. xii. 18. 
f Geo. xlviii. 15, &c. 



g Exod. iii. 2—15. 
h Acts vii. 38, with 

Exod. xix. 19, 20 ; xx. 1. 
i Exod. xxiii. 20, 21. 
k Josh. v. 15 ; vi. 2. 



210 BOOKS OF THE OLD TESTAMENT. [PART III. 

appearing to give him possession of Canaan, and requiring 
the same act of homage from him as he had from Moses. 
See Exod. iii. 5. 

As there seems no doubt that this Angel was the " Word 
of God," these appearances made a preparation for his 
coming as a Saviour, such temporal deliverances shadow- 
ing forth that which was spiritual. 

III. Types. — It is a remarkable circumstance that Christ 
our passover was sacrificed for us, and our deliverance from 
the bondage of sin completed, in the same month, and on 
the same day of the month, that the Israelites were deli- 
vered from the bondage of Egypt. The Israelites went out 
of Egypt, and Christ was put to death, on the fifteenth day 
of the month Nisan. Man did not intend this coincidence 
(compare Matt. xxvi. 5, with Acts xiii. 27) ; but here is 
evidently an adaptation by God of this part of the history 
of his chosen people to the times of the Gospel. So, also, 
their passing from Egypt through the Red Sea, the Wilder- 
ness, and Jordan, to the promised land, is a lively represen- 
tation of a Christian's pilgrimage through life to that rest 
which remaineth for the people of God. 

The great subject of Revelation, which was to be fully 
unfolded in the New Testament, was the mediatorial cha- 
racter of Christ. This consists in his being a King, a Pro- 
phet, and a Priest : and in each of these points He was 
typified by Moses. As King, Christ rules over his Church : 
and so Moses was a type of Him, in being appointed the 
ruler and leader of the Israelites. As Prophet, Christ 
has given laws to his Church ; and so Moses was a type of 
Him, in being a lawgiver to the Israelites. As Priest, 
Christ, by shedding his own blood has made a covenant 
between God and man, and is now interceding for his 
Church at the right hand of his Father ; and so also Moses 
was a type of Him, 1st, in being commanded to ratify the 
covenant made between God and the Israelites, by the 
sprinkling of blood 1 (which act reminded them of their un- 
fitness as sinners to enter into any covenant with God, except 
through an appointed atonement) ; and, 2dly, in his power- 
ful intercessions m , by which many blessings were obtained, 
and the wrath of God was turned away from his people n . 

1 Exod. xxiv. 8. n Matt. xxvi. 28. 

m Exod. xv. 25 ; xvii. 12 ; xxxii. 11. Heb. ix. 19—22. 



CH. t« § ii.] 



EXODUS. 



211 



Compare Exod. xii. 46, which gives an account of the 
Paschal Lamb (or, as it is called in ver. 27, the " sacrifice 
of the Lord's passover"), with John xix. 36, and 1 Cor. v. 
7, 8, particularly observing how the blood of the victim 
was made the means of preservation from the wrath of 
God ; and how by partaking of its flesh, they were 
strengthened for their journey. 

The manna was a type : compare xvi. 15, with 1 Cor. 
x. 3 ; John vi. 31. 49. 58. 

The Red Sea was a type of baptism. 1 Cor. x. 1, 2. 

The smitten rock was a type : compare xvii. 6, with 
1 Cor. x. 4 ; John vii. 37 : and the Mercy- seat : compare 
xxv. 17 — 22, with Rom. iii. 25 ; Heb. iv. 16. 

The Tabernacle, built according to an exact pattern 
given by God, and the solemn possession God took of it 
by filling it with his glory, seem to have prefigured the 
Word made flesh and tabernacling among us. Compare 
Exod. xxv. 9. 40 ; xl. 34, with John i. 14. See also John 
ii. 19. 21. Col. ii. 9. 

The Daily Sacrifice and burning of incense shadowed 
forth the sacrifice and intercession of Christ. (Rev. viii. 3 ; 
Luke i. 10, with Exod. xxix, 42 ; xxx. 7.) 

As to the use we may make of these types, let us re- 
member, that under temptation we have a great Mediator ; 
under a sense of sin, we are called to behold the very 
Paschal Lamb who was offered for us, and hath taken 
away the sin of the world. In his name, let us not fear to 
come boldly to a mercy- seat ; and let our heart be filled 
with love at his wonderful condescension in having taber- 
nacled in our nature, praying that the same mind may be 
in us which was in Him °. A day did not pass, but the 
whole congregation were reminded of their constant need 
of an atoning sacrifice, and invited by faith to partake of 
its blessing. Let this teach us to live a life of faith in 
Christ our Saviour ; esteeming, as Moses did, the reproach 
of Christ greater riches than any thing that this world can 
give. Heb. xi. 26. 

This is to apply the types to their right use, and shows 
how the Jewish and Christian dispensations mutually illus- 
trate and confirm each other ; the sacrifices and ceremonies 



° Phil. ii. 5. 



212 BOOKS OF THE OLD TESTAMENT. [PART III. 

of the Law preparing for the atonement of Christ ; and that 
atonement reflecting a dignity and glory upon them, by 
manifesting their nature and completing their design. 

§ iii. On the Book of Leviticus. 

The Book of Exodus closes with God's taking solemn 
possession of the Tabernacle ; the Book of Leviticus treats 
of the services enjoined there : or, in other words, the rites 
and ceremonies of the Jewish religon. The descendants 
of Levi, as has been already noticed (page 170), were set 
apart to instruct the people in the knowledge of these rites, 
and to conduct the religious worship of the Jews ; and 
this book is called Leviticus, or the book of the Levites, 
because it contains the rules which would enable them to 
discharge those duties. 

The rites and ceremonies contained in this book are re- 
ducible to the three following heads : 

L Sacrifices ; all of which had a typical reference to 
Christ, and especially to his atonement. 

II. Purifications from legal uncleanness. These repre- 
sented the necessity of inward purity of heart, and man's 
need of the Holy Spirit to purify the soul . 

III. Various solemn Festivals, calculated to unite their 
tribes as one nation ; to keep them separated from other 
nations ; to promote among them piety, and prefigure to 
them the blessings of the Gospel. See pages 176. 182. 

This book records the transactions of but one month ; 
but the facts it mentions are peculiarly appropriate to its 
subject, viz. the public worship of God, by which especially 
his great name was to be honoured. These facts are, the 
consecration of Aaron and his sons to the priesthood, the 
punishment of Nadab and Abihu, and the stoning of the 
blasphemer. The first instructs us in the importance God 
attaches to his worship ; the second shows, in a most awful 
manner, the sinfulness of those who interfere with it, 
without being duly appointed ; and the third is a solemn 
warning of the danger of taking God's holy name in vain. 
" Therefore," says Bishop Hall, " He strikes some that 
He may warn all." The prophecies contained in chapter 
xxvi. have the same bearing ; showing the awful conse- 
quences which would follow upon the neglect of God. 

Aaron's resignation is a touching example of the influence 



CH. I. § IV.] 



NUMBERS. 



213 



of grace p. " There is no greater proof of grace," says the 
same pious Bishop, " than to smart patiently, and humbly 
and contentedly to rest the heart on the justice and wisdom 
of God's proceeding." Compare Micah vii. 9, with Exod. 
xxxii. 2 — 5 ; Deut. ix. 20. 

In Nadab and Abihu is also seen the tendency of the 
heart of man to sin. Previously how honoured had they 
been by God ^ ! they were just consecrated to his service ; 
and a miracle had attended the consecration r . Their crime 
consisted in performing their duty in an irregular manner : 
they " offered strange fire " on the altar, contrary to God's 
express command. See Exod. xxx. 9. 

Preparation made for the coming of our Lord Jesus Christ 
as our Saviour. 

Types. — The Levitical law is, throughout, a shadow of 
good things to come s . But particularly observe the ser- 
vices on the great day of Atonement as explained Heb. 
ix. See page 179. 

" God came to dwell among them, and He dwelt upon a 
mercy-seat, and all their worship was directed thither ; but 
they were not to approach even the mercy-seat, but through 
the mediation of an high-priest ; nor might the high-priest 
himself come into the holy place, where God was supposed 
to have his special residence, without the blood of sacri- 
fices ; which blood is expressly declared to have been for 
an atonement, because of the uncleanness of the children of 
Israel, and because of their transgressions and their sins." 
See chap. xvi. 16 ; compare also xvii. 11, " It is the blood 
that maketh an atonement for the soul," with Heb. x. 
4, &c. 

§ iv. On the Booh of Numbers. 

This name is given to the book, because it contains an 
account of the numberings of the people of Israel ; the 
first of which took place in the beginning of the second 
year after their departure out of Egypt ; the second in 
the plains of Moab, at the conclusion of their journey in 



p Lev. x. 3. 

1 Exod. xxiv. 9. 

* Lev. ix. 24. 



s Col. ii. 16, 17. 
t Heb. x. 1. 
Lev. xvi. 



214 BOOKS OF THE OLD TESTAMENT. [PART III. 

the wilderness. This book comprehends a period of about 
thirty- eight years ; but most of the events related in it 
happened in the first and last of those years. The date of 
the facts recorded in the middle of the book cannot be 
precisely ascertained. The history presents us with an ac- 
count of the consecration of the tabernacle, and the Levites ; 
and of the journeys and encampments of the Israelites, 
particularly marked by their murmurings and rebellions. 
Various laws are repeated, and some new ones added. An 
enumeration is also given of the twelve tribes, and direc- 
tions for the division of the land of Canaan, of which they 
were about to take possession. 

This book abounds with the most signal displays of God's 
judgments against sin ; not only towards the heathen, as 
Sihon and Og u , and the Midianites T , but towards his chosen 
people. They were burnt by fire ; they were destroyed by 
pestilence w : the very earth became both their executioner 
and their grave ; and the plague swept them like grass 
before the scythe x : all of that generation, who were twenty 
years old and upwards when they came out of Egypt, 
perished in the wilderness for their iniquity, except Caleb 
and Joshua y . In Micah vi. 4, we read of God saying, " I 
send before thee Moses, and Aaron, and Miriam:" but even 
these chosen individuals, if they sinned, were punished ; 
Miriam was struck with leprosy for her sin ; Aaron, the 
saint of the Lord z , and even Moses, than whom there arose 
not a greater prophet, were excluded from the promised 
land for having once spoke unadvisedly with their lips a . 
Yet this book no less wonderfully displays the faithfulness 
of God in the fulfilment of his promise to Abraham, that 
his seed should be as the stars of heaven ; for at the close 
of their journey, their number was found to be scarcely 
less than when they went into the wilderness. When 
Jacob's family entered Egypt it consisted of only seventy 
souls b ; but though grievously afflicted.in Egypt, and after 
forty years' wandering in the wilderness, they left that 
wilderness amounting to more than two millions. 

u Numb. xxi. 21. y Numb. xiv. 29. 

v Numb. xxxi. 1 — 18. z Psalm cvi. 10. 

w Numb. xi. 1—3 ; xi. 4—35. a Numb. xx. 12. 

x Numb. xvi. 32, 33. 49 ; xxv. 9 ; b Gen. xlvi. 27. 
with Psalm xc. 6. 



CH. I. § V.] 



DEUTERONOMY. 



215 



The Psalms Ixxviii. cv. evi. cxxxvi. and 1 Cor. x. sug- 
gest much practical improvement from the events recorded 
in this book. 

Preparation made for the coming of our Lord Jesus Christ 
as a Saviour. 

The facts of this history, particularly the awful punish- 
ments inflicted upon sinners, show man's need of deliver- 
ance ; while the repeated proofs which are given of man's 
tendency to sin show his need of spiritual assistance to dis- 
pose and enable him to overcome it ; but it was reserved 
to the Gospel dispensation fully to reveal, in the offices of 
the Son and Holy Spirit, the exact nature of the deliverance 
and assistance thus required. 

Typical Persons. — The intercession of Moses at Taberah, 
at Hazeroth for Miriam, and at Kadesh-barnea, as also 
Aaron's atonement, are very observable. Ch. xi. 3 ; xii. 
13 ; xiv. 19 ; xvi. 46. 

Typical Things. — The circumstances of the Israelites' 
cure by the brazen serpent form a very illustrious type of 
Christ, and particularly of his death upon the cross, by 
which we are redeemed from the sting of death and the 
power of the devil. Comp. ch. xxi. 7, with John iii. 14. 

Prophecy.— Balaam's prophecy of the star to come out 
of Jacob c , points to the Bright and Morning Star d , which 
through the tender mercy of our God was to visit us : and 
his mention of the sceptre points to the spiritual kingdom 
of Him, who must reign till He hath put all enemies under 
his feet. See 1 Cor. xv. 25. 

Particular opposers of God's Church, as the Moabites 
and Edomites, are, in the language of prophecy, put for 
adversaries of the Lord in general ; and Israel represents 
the true Church of God. 

§ v. On the Book of Deuteronomy. 

Deuteronomy means the " law repeated :" and this fifth 
and last book of the Pentateuch is so called because it 

c Numb. xxiv. 17. 

d Matt. ii. 2 ; Luke i. 78 ; Rev. xxii. 16. 



216 BOOKS OF THE OLD TESTAMENT. [PART III. 

contains a repetition of the law, which was a second time 
delivered by Moses, with some omissions, additions, and 
explanations. The omissions are chiefly of such laws as 
relate to the duties of the priests and Levites. The additions 
are such as were peculiarly adapted to their state when just 
entering the promised land. The explanations tend to illus- 
trate the holiness of heart required by the Mosaic Law. As 
the book of Leviticus would instruct them in the forms of 
their worship, so may this book be considered as instructing 
them in what spirit they should perform it. For instance, 
chap. x. 16, explained the spiritual intention of circum- 
cision, that it had reference to the purifying of the heart 
from sin ; and (compared with xxx. 6) taught them, while 
referring all holiness to God's grace, to look for that grace 
in the diligent use of every means appointed by God for 
imparting it. (Compare chap. x. 16, and xxx. 6, with 
Phil. ii. 12, 13.) Though this book is chiefly a repetition 
of laws, it mentions some facts not recorded in either 
Numbers or Exodus. See iv. 3, 4; viii. 4; xxix. 5. 

The following remarkable particulars may also be noticed 
in it. 

I. It was (with the obvious exception of the last chapter) 
not only written, but spoken by Moses to all Israel, imme- 
diately before his death. The peculiar propriety of so 
solemn an address appears when we remember, that the 
generation which had originally heard the Law as delivered 
from Mount Sinai, with the exception of those under twenty 
years of age, had now perished in the wilderness. 

II. The general outlines of it, if not the whole book, 
were to be written upon stones, plastered and set up on 
their entering the promised land ; — a solemn memento of 
the terms on which alone they should retain possession of 
it. Ch. xxiii. 2. 3. 8 . 

III. The king (so far into futurity was Moses permitted 
to look !) was to write a copy of it with his own hand, and 
to read therein all the days of his life. Ch. xvii. 18, 19. 

IV. It was to be read publicly by the priests every 
seventh year, at the Feast of Tabernacles, in the hearing of 
all Israel. Ch. xxxi. 9—13. 

V. It was by a reference to this book that our Blessed 
Saviour answered the suggestions of Satan. Comp. Matt, 
iv. 4. 7. 10, with Deut. viii. 3 ; vi. 16. 13. 



€H. I. § V.] 



DEUTERONOMY. 



217 



VI. Observe the very important use to be made of the 
prophetic ode of Moses e , a portion of Scripture remarkably- 
displaying the attributes of God. Observe also the pro- 
phecies uttered in this book concerning the Jewish nation ; 
illustrating the moral use of prophecy — that is, the manner 
in which God presented the future before men, in order to 
influence their present conduct. Thus we see here foretold 
the success of the Israelites as consequent upon their obe- 
dience f ; God's blessing on their tribes g ; their apostasy 
and corruption h ; their punishments, dispersions, and deso- 
lation 1 ; the idolatry and captivities of their kings k ; the 
rapid victories of the Romans l , represented under the figure 
of an eagle, which was their standard ; an enemy coming 
from the end of the earth, as in fact Vespasian and Adrian 
did, from Britain against Jerusalem (see page 29); the 
miseries to be sustained by them when besieged (compare 
Deut. xxviii. 52 — 58, with 2 Kings vi. 28, 29 ; as also with 
the account which the Jewish historian Josephus gives of 
the taking of Jerusalem by the Romans) ; and their present 
conduct and condition, as exhibited to our own observa- 
tion m . This prophetic view of the whole history of the 
Jews, from their first redemption, after the Egyptian bond- 
age, until their final conversion to Christianity, would not 
only prove a continual evidence to the Jews of the Divine 
mission of their great lawgiver, but is a confirmation of the 
inspiration of the Scriptures, and a most instructive display 
of the providence of God to every age of the Church. 

VII. Compare ch. xviii. 15, &c. with John i. 45 ; vi. 14; 
Acts iii. 22 ; vii. 37. The Advent of the Messiah is here 
more explicitly foretold than in the preceding books, as the 
completion of the Mosaic dispensation. The preparation 
which this prophecy made for the coming of Christ re- 
markably appears in the expectation of the Samaritans n , 
w r ho admitted no other books as inspired than those of the 
Pentateuch^ but who to this day ground their expectation 
of the Messiah on this prophecy. (See Jowett's Christian 
Researches in Syria and the Holy Land.) 



e Deut. xxxii. with xxxi. 19. 21 . 
* Deut. xi. 22—25 ; xxx. 9. 
S Deut. xxxiii. 6—26. 
h Deut. xxxi. 27—29. 
1 Deut. iv. 26, 27. 



k Deut. xxviii. 36, with 2 Kings 

xvii. 4 — 8 ; Jer. Iii. 11. 
1 Deut. xxviii. 49 — 52. 
m Deut. xxviii. 59, &c. 
n John iv. 25. 



L 



218 BOOKS OF THE OLD TESTAMENT. [PART III. 

Ch. xxi. 22, 23. By comparing the law here given with 
Gal. iii. 13, we find that it had a prophetic allusion to 
Christ, who was hanged on a tree, and made a curse for us. 
What a mystery of love is man's redemption ! who can 
estimate the guilt of rejecting it? ? 

These and other prophecies of Moses form an irresistible 
evidence of the Divine authority under which he acted and 
wrote. 

But he was enabled to appeal to other evidence — that of 
miracles. 

§ vi. The Miracles of Moses. 

A miracle is an alteration of the established course of 
nature. By the course of nature is meant that course 
according to which it is observed from experience that God 
usually acts, and which from its regularity is called the 
established course of nature. This course so established, 
man by his own power cannot alter. But Moses did alter 
that course ; and there are two considerations connected 
with his miracles well worthy of attention. 

I. He could not have any worldly motive for deceiving 
either himself or others with respect to them. 

The attachment of Moses to the people of Israel, on 
whose behalf he wrought his miracles, had occasioned him 
the loss of every thing dear to worldly ambition. In re- 
fusing to be called the son of Pharaoh's daughter, he had 
renounced honour, wealth, pleasure q : and so great were 
his cares and dangers, as leader of the Israelites, that 
nothing short of the fullest conviction of his acting by 
Divine authority could have led him to bear the weight of 
such a charge. Even under the influence of this solemn 
obligation, there were times when, in the bitterness of his 
soul, he entreated to be released from his painful pre-emi- 
nence. Numb. xi. 14, 15. 

II. Again ; as Moses had no motive for deception, so 
it was impossible that those among whom he wrought his mi- 
racles could be deceived by them. 

Nothing short of the fullest conviction that his miracles 



° Ephes. iii. 18, 19. 
P Heb. ii. 3 ; x. 29. 



q Heb. xi. 24—27. 



CH. I. § TL] MIRACLES OE MOSES. 



219 



were wrought by God, could have induced the Jews to 
obey Moses. The laws he imposed were very burdensome, 
purposely opposed to the dictates of their corrupt nature, 
and the idolatrous habits they had contracted in Egypt : 
and (as we might have supposed under the circumstances) 
they were constantly rebelling against him, and showing a 
disposition to return to Egypt whenever disasters overtook 
them r . The most formidable conspiracies were raised 
against him s ; nor had he any human means, any standing 
army, any large party on his side, to enforce obedience t . 
He sometimes stood alone. A most striking instance of 
this is seen in the circumstance of his denouncing punish- 
ment on the whole nation for murmuring at the report of 
the spies u . On the very borders of the promised land, and 
when the people were in a state of rebellion against him, 
Moses commanded them never to attempt to enter Canaan. 
He declared he would march and counter-march them for 
forty years in the wilderness, that " waste howling wilder- 
ness v !" and that all who were then capable of bearing 
arms should perish. For forty years he did thus march and 
counter-march them. Two-and-forty of such journeyings 
are mentioned in Numb, xxxiii. And the people sub- 
mitted. They never cast him off, but held him in the 
highest reverence (see Deut. xxxiv. 8). How could this 
be, if his power had not been more than human, and there- 
fore miraculous ? 

We have thus the testimony of thousands of eye-wit- 
nesses to a series of miracles — miracles inseparable from 
the history — miracles wrought during a period of forty 
years, and often as judgments on these very witnesses w . 
We have a testimony opposed to the inclinations of those 
who give it, and wrung from their convictions ; a testimony 
from which they have never deviated, and which is con- 
firmed to us by institutions still existing among them. 
These miracles were wrought by one who also announced a 
series of prophecies which, though recorded three thousand 
years ago, are fulfilling before our eyes at this moment, 

r Exod. xiv. 11, 12. v Deut. xxxii. 10. See also 

Numb. xi. 5 ; xiv. 3, 4 ; xx. 5. Deut. viii. 15. 

s Numb. xvi. 1—3. 41. w Psalm cvi. 17. 23. 

t Numb. xii. 2. 1 Cor. x. 8—10. 
u Numb. xiv. 29, &c. 

L 2 



220 



BOOKS OF THE OLD TESTAMENT. [PART III. 



Surely miracles thus attested must be believed, if we would 
believe any thing. 

Leslie, in his excellent work, entitled, " Short Method 
with the Deists," has given the four following infallible 
marks of the reality of a miracle. 

First. Were the facts open to men's senses ? — i. e. were 
they of such a nature that men's senses can clearly judge 
of them? 

Secondly. Were they public ? 

Thirdly. Were public monuments kept up, and some 
outward actions constantly performed, in memory of the 
facts thus publicly wrought ? 

Fourthly. Were such monuments set up, and such actions 
and observances instituted, at the very time when those 
events took place ? And were they afterwards continued 
without interruption ? 

The first two render it impossible for men at the time to 
be deceived ; the last two, for deception to be practised in 
after- ages. 

Let the reader apply these to the miracles and institu- 
tions of Moses and our Lord ; particularly bearing in mind 
the Passover, which was commemorated by the Jewish 
Church from the time of its miraculous deliverance from 
Egypt ; and the Lord's Supper, which, from the resurrec- 
tion of Christ to the present time, has been commemorated 
by the Christian Church on the day on which our Saviour 
rose from the dead. 



CH. II.] 



HISTORICAL BOOKS. 



221 



CHAPTER II, 

THE HISTORICAL BOOKS. 

Contents. — § i. On the Book of Joshua. § ii. On the Book of Judges. 
§ iii. On the Book of Ruth . § iv. On the First Book of Samuel. § v. 
On the Second Book of Samuel. § vi. On the First Book of Icings. 
§ vii. On the Second Book of Kings. § viii. On the two Books of 
Chronicles. § ix. On the Book of Ezra. § x. On the Book of Nehe- 
miah. § xi. On the Book of Esther. 

The Pentateuch is partly historical ; but the leading feature 
of it, particularly of the last four books, is, that it contains 
the Law given by God to Moses. The next division of 
the Old Testament is altogether historical. It comprises 
twelve books : Joshua, Judges, Ruth, two books of Samuel, 
two of Kings, two of Chronicles, Ezra, Nehemiah, and 
Esther. It contains an account of the Jewish Church and 
nation, from their first settlement in the promised land, 
after their bondage in Egypt, and their wandering in the 
wilderness, to their re- settlement there after seventy years' 
captivity in Babylon ; including a period of 1042 years, 
from the death of Moses, a. m. 2553, or b. c. 1451, to the 
Reformation established by Nehemiah after the return from 
the captivity, a. m. 3595, or b.c 409. 

The remark made, page 43, that the Old Testament is 
not, strictly speaking, a history of the Jews, but such a 
selection from their history by the Holy Spirit, as was best 
adapted to make men wise unto salvation, admits of abun- 
dant illustration in these books. Such political events are 
brought forward as illustrate the moral state of the times. 
The reigns of Jeroboam the son of Nebat, and of Ahab, are 
given at length, because important epochs in the moral 
history of the kingdom of Israel ; the one introduced the 
worship of the two calves, the other that of Baal ; and 
the reign of Ahab was distinguished by the ministry of 
Elijah. We are told of Hiel building Jericho, because it 

l 3 



222 



BOOKS OF THE OLD TESTAMENT. [PART III. 



shows the daring impiety of the age x . Immediately after 
the record of a great political event — the deliverance of 
three kings and their armies from destruction an instance 
is given of God's tender care of the widow of an obscure 
prophet z , a subject which an ordinary historian would have 
thought beneath his notice. That which no merely human 
history could give is here set before us. Men's secret 
motives are laid bare, stript of the disguises in which they 
sought to involve them : contrast, for instance, the reason 
which Jeroboam gave to the Israelites with the true reason 
of his establishing calves at Dan and Bethel a : observe 
also that Haman's pretence for the destruction of the Jews 
was regard for the public welfare, when the real motive 
was resentment against Mordecai b . Often great political 
events are passed by ; for instance, the reign of Jeroboam, 
the son of Joash, which w T as longer than that of any other 
king of Israel, is compressed into a few sentences c ; and 
details of private life are dwelt upon d ; because they dis- 
play to us those things which are of most esteem in God's 
sight, and which it is of most importance for us to know ; 
viz. his attributes, his grace, his providence, &c. ; the 
workings of the human heart, and the nature of man's 
duties, both to God and their fellow-creatures, in those 
situations and under those circumstances in which men 
are usually placed and most need instruction : while inter- 
woven with the whole may be traced, as the great leading 
subject, the preparation made for the coming of our Lord 
Jesus Christ as a Saviour. 



§ i. On the Book of Joshua. 

So called, because it relates what was transacted by 
Joshua as the successor of Moses in the government of 
Israel. 

It comprehends the history of about thirty years, and 
may be divided into four parts. 

I. God's confirmation of Joshua as the successor of 



x 1 Kings xvi. 34, with 

Joshua vi. 26. 
y 2 Kings iii. 
2 2 Kings iv. 



a 1 Kings xii. 26. 28. 
b Esther iii. 8. 5, 6. 
c 2 Kings xiv. 23—28. 
d Ruth ; 1 Kings xvii. 



CH. II. § L] 



JOSHUA. 



223 



Moses, ch. i. God's promise of assistance to Joshua teaches 
us the use we should make of his promises as encourage- 
ments to exert ourselves, making his word our constant 
study and only rule of action. 

II. An account of the conquest of the land of Canaan, 
ch. ii. — xii. Joshua had a general knowledge of the 
country, having formerly been himself a spy e . He was a 
man in whom was "the Spirit f : " he had the promise of 
success, yet availed himself of every advantage which the 
use of means could give. He sent spies, disciplined his 
forces, contrived stratagems. But, though using means, he 
did not depend upon them. Before attacking the enemies 
of God and his Church, he solemnly renewed the dedica- 
tion of himself and his people to God, by the observance of 
circumcision and the passover^. His courage was sup- 
ported by prayer, and God signally blessed it h . The stand- 
ing still of the sun and moon, at the prayer of Joshua, is a 
remarkable illustration of James v. 16. "The good man's 
prayer," says Ogden, "is among the reasons by which 
the Omnipotent is .moved in the administration of the 
universe." 

It is very important to observe the illustrations afforded, 
in this conquest, of the honour God puts on faith and 
obedience : for instance, Rahab staked her life upon God's 
promises, not fearing the wrath of the king, and thus 
proved her faith by her works 1 . Through her faith, salva- 
tion came, not only to her, but to her house ; she became a 
wife and mother in Israel, and from her descended David 
and Christ k — from her who had been a harlot, who was a 
Gentile, and of the accursed race of Canaan : and thus she 
became an earnest of the admission of the Gentile world 
into the Church of God. 

When we read of the awful judgments of God in the 
destruction of these nations, let us remember their wicked- 
ness 1 ; their apostasy and idolatry was not a mere error 
in judgment, but sanctioned and encouraged the basest 



e Numb. xiii. 8 ; xiv. 6. 
f Numb, xxvii. 18. 
S Josh. v. 
h Josh. x. 12—14. 



i Heb. xi. 31. 

James ii. 25. 
* Matt. i. 5. 
1 Lev. xviii. 24, 25. 30. 

Deut. ix. 4 ; xviii. 10 — 12. 

L 4 



224 



BOOKS OF THE OLD TESTAMENT. [PART III. 



pollutions, and the most ferocious and unnatural cruelty, 
which could outrage humanity 111 . Consider also the neces- 
sity for their extermination from the evil influence which 
they were likely to exert upon the Israelites, who alone 
stood forth as the light and hope of the world. (Deut. xx. 
18 ; Numb. xxv. 1 — 3 ; xxxi. ; 1 Kings xi. 1, &c.) Con- 
sider that these nations were the descendants of holy Noah ; 
consider the warnings they had neglected — the deluge ; the 
destruction of the five cities of the plain situated in the very 
heart of Canaan ; the instruction and example of Abraham 
and the Patriarchs ; the plagues of Egypt ; the destruction 
of Pharaoh ; the recent destruction of their neighbours, the 
Eastern Amorites ; the miraculous passage of Jordan ; the 
overthrow of Jericho ; the faith and preservation of Rahab 
and her family, &c. ; and the convictions of their own con- 
sciences. Ch. ii. 9. 24; v. 1. 

That God is no respecter of persons, was shown in the 
punishment of Achan, though an Israelite ; and the curses 
denounced from Mount Ebal. Ch. vii. 25, 26 ; xxii. 20 ; 
viii. 30 — 35. See Deut. xi. 29 ; xxvii. 13. 

III. The division of the conquered land according to the 
tribes, ch. xii. — xxii. This kept them distinct, and thus 
was provision made for the fulfilment of Jacob's prophecy 
respecting the Messiah springing from Judah. Gen. 
xlix. 10. 

IV. The dying address and counsels of Joshua to the 
people ; their renewal of their covenant ; and his death and 
burial, ch. xxiii. xxiv. As Moses, at the advanced age of 
120 n , so Joshua, at that of 110 years, spent his last breath 
in exhorting the Israelites to a remembrance of God's 
mercy, and to an observance of his laws . The honour of 
God was the great ruling principle of all his conduct. In 
this respect compare this warrior and statesman with those 
whom the world idolizes, that you may not be deceived by 
the admiration of false glory and false patriotism. Joshua 
is also a remarkable instance of the honour God puts upon 
them that honour HimP, and of the beneficial influence 



m See Graves on the Pentateuch, 
part iii. ; a review of the effects of 
Judaism, as preparatory to Chris- 
tianity. 



n Deut. xxxi. 2. 

° Josh. xxiv. H, &c. 

P Josh. iv. 14. 



ch. ii. § ii.] 



JUDGES. 



225 



which one holy man may be permitted to exercise over 
a whole nation (compare xxiv. 31, with Judges ii. 10). 
Whoever acts with the resolution of Joshua will share his 
blessing. Compare ch. xxiv. 15, with Matt. x. 32. 

The great subject of this book is God's fulfilment of his 
promise to Abraham % Isaac 1 ", and Jacob s , that their pos- 
terity should possess the land of Canaan. Their difficulties 
and sinfulness were great ; yet, to the praise of God's 
grace, Joshua again and again says, " Not one thing hath 
failed," &c. Ch. xxi. 45 ; xxiii. 14; Ps. cv. 42 — 45. 

The name of Joshua is the same as Jesus, a Saviour K 
Canaan is a type of heaven. The triumphs through faith " 
of the Israelites under Joshua may be considered as typical 
of the final triumph of the Church, and of every Christian, 
through Jesus the Captain of our salvation v , the Author 
and Finisher of our faith w ; while the destruction of the 
Canaanites is an emblem of that which awaits the world of 
the ungodly at the judgment of the great day. Ps. ex. ; 
Luke xix. 27. 

§ ii. On the Booh of Judges. 

This book treats of events intermediate between the 
death of Joshua and the establishment of regal govern- 
ment, and gives the history of fourteen of those illustrious 
persons whom, under the name of Judges, God raised up, 
not in regular succession, but from time to time, to govern 
Israel, and to deliver them from the oppressions of their 
enemies. It may be divided into two parts. 

I. It gives an account of the further conquests of the 
Israelites in the land of Canaan, of their disobedience to 
the commands of God, and of their consequent subjection 
to the king of Mesopotamia. It then states the appoint- 
ment of Othniel, the first Judge of Israel ; and carries on 
the history to the death of Samson, recording the frequent 
relapses of the people, their terrible oppressions, and 

<1 Gen. xiii. 15 ; xxii. 17. Acts vii. 45. 

r Gen. xxvi. 3. u Heb. xi. 29. 

s Gen. xxviii. 4. v Heb. ii. 10. 

t Heb. iv. 8. See marg. refer. w Heb. xii. 2. 
L 5 



226 BOOKS OF THE OLD TESTAMENT. [PART III. 

wonderful deliverances. These events are related in chap, 
i. — xvi., where the regular history closes, including a period 
of about 300 years. 

II. It contains an appendix, informing us of events which 
probably happened not long after the death of Joshua ; 
particularly of the introduction of idolatry through Micah, 
and the consequent corruption of manners illustrated by 
the account of the horrible lust of the inhabitants of Gibeah, 
and the almost utter destruction of the Benjamites for pro- 
tecting them ; presenting, as indeed the whole book does, 
a fearful view of the corruption of our nature, ch. xvii. — 
xxi. 

Among the topics to be noticed in this book are — 

I. The state of the Israelites hefore the appointment of the 
Judges - — Every man did that which was right in his own 
eyes x ; and then soon followed idolatry, and insecurity to 
property and life ; showing that there can be neither true 
religion nor true liberty, but in subjection to civil govern- 
ment. The book of Joshua shows us the blessing which 
attends union founded on religious principles ; the tribes 
acting together under the commands of Joshua, and in the 
fear of God, were irresistible. The book of Judges shows 
the reverse of this. 

Observe how idolatry began in the worship of the true 
God under the form of an image, and was introduced by 
one who thought he had the sanction of God's providence 
for what he did y . It, however, soon spread from one 
family to the whole tribe of Dan, where it continued more 
than 300 years; for "the captivity of the land," spoken 
of in ch. xviii. 30, is generally supposed to allude to the 
taking of the ark, mentioned in 1 Sam. iv. So de- 
ceitful is sin, so rapid its progress, so fatal in its conse- 
quences ! 

II. The issue of worldly friendships. — The league of the 
Israelites with the Canaanites issued in that people be- 
coming thorns in their sides, and subjecting them to many 
grievous oppressions. Ch. ii. 3 ; iii. 8. 14. ; iv. 3 ; vi. 2 ; 
x. 8 ; xiii. 1. 



x Judges xvii. 6. 



y Judges xvii. 13. 



ch. ii. § ii.] 



JUDGES. 



227 



Micah's sacrilegious agreement with Jonathan the Levite 
issued in the Levite robbing Micah of his ephod, &c. Ch. 
xviii. 20. 

The Israelites after the death of Gideon remembered not 
the Lord their God, neither showed they kindness to the 
house of Gideon z ; thus instructing us, as Bishop Hall re- 
marks, that if a man have cast off God, he will soon cast 
off his friend, which is further seen in the case of Abimelech 
the usurper and his friends the Shechemites. The blood 
of Gideon's sons is shed by the help of the Shechemites ; 
the blood of the Shechemites is shed by Abimelech, who 
had thus employed them. Ch. ix. 24. 

Samson's marriage-feast with the Philistines was dis- 
graced by fraud in his friend, and treachery in his wife. 
His connexion with Delilah is a yet more striking illustra- 
tion of the fact, " that the friendships which are begun in 
wickedness cannot stand." Bishop Hall. — See 2 Cor. vi. 
14—18. 

III. Illustrations, 1. of man's need of salvation, 2. of 
the readiness of God to save, and 3. of the manner in which 
God saves. 

1. Man's need of salvation. As illustrating this, it may 
be remarked, that with respect to the Canaanites, the mani- 
festations of revealed truth through the laws and religious 
institutions of the Israelites, and particularly the victories 
and miracles of Joshua, had no other effect upon them than 
to induce them to oppose and corrupt the professors of that 
truth. And with respect to the Israelites, we see them at 
the very moment they are appointed to be the executioners 
of God's wrath against idolatry, themselves becoming idol- 
aters, notwithstanding severe punishments for so doing ; 
and we see succeeding generations, through a period of 300 
years, relapsing into sin " after the judge diedV Such is 
human nature on a large scale. In individual cases, ob- 
serve the cruelties to which the love of power led Adoni- 
bezek b , and Abimelech ; as well as the idolatry to which 
the love of ease led the Israelites. 

2. The readiness of God to save. — In illustration of this, 
see chap. iii. 7, 9, and 12. 15; iv. 1. 3. 23; vi. 1, 7; viii. 



z Judges viii. 33 — 35. b Judges i. 7. 

a Judges ii. 19. c Judges ix. 5. 

L 6 



228 



BOOKS OF THE OLD TESTAMENT. [PART III, 



10. 33 ; x. 15 ; andxi. 32. That God should say his soul 
was grieved for the misery of Israel d , and that for such a 
people He worked such mighty deliverances, presents to 
us an astonishing view of his readiness to save. Micah 
vii. 18 — 20 ; Rom. v. 8. 

3. The manner in which God saves. — The impenitent 
Canaanites were not saved. Abimelech, though an Israelite, 
was cut off in his iniquity e . Though such deliverers were 
raised for the Israelites, they were made to feel how evil 
and bitter a thing it is to sin against God. They were 
saved in such a manner that the glory of their salvation be- 
longed only to God ; that none could vaunt himself, and 
say, " Mine own hand hath saved rne f ." All cause of 
boasting was taken away, both from the deliverer and from 
those whom he delivered. According to the principles on 
which men usually act and think, there was a manifest dis- 
proportion between the means used and the effect produced ; 
this was probably done in order that the attention might 
be especially directed to those points which are usually so 
overlooked, — the importance of faith s , and the influences 
of the Spirit of the Lord h . And thus by these temporal 
deliverances is shadowed forth to us the manner in which 
we are saved by Christ. The unbelieving world, and the 
unholy professor perish ; while from those who are saved 
all boasting is excluded. Faith, and the things of the 
Spirit which to the natural man are foolishness *, God in 
the Gospel especially honours. That treasure is com- 
mitted to earthen vessels, that the excellency of the power 
may be of God k . And thus is the harmony of the Old and 
New Testaments remarkably seen, especially in regard to 
the leading object of both, the making us 6 6 wise unto sal- 
vation." 



This book contains the history of Ruth, a native of 
Moab, who lived in the time of the Judges. Her son Obed 
was David's grandfather. It may therefore be considered 
as an appendix to the book of J udges, which precedes it ; 



§ iii. On the Book of Ruth. 



d Judges x. 1(5. 
e Judges ix. 56*. 
* Judges vii. 2. 



xiii. 25 ; xiv. 6. 19 ; xv. 14. 
i 1 Cor. ii. 14. 
* 2 Cor. iv. 7. 



h Judges iii. 10 ; vi. 34 ; xi. 29 ; 



S Heb. xi. 32—40. 



ch. ii. § iii.] 



RUTH. 



229 



and an introduction to the two books of Samuel, which 
follow it ; as the chief subject of those books is David. 
The book of Ruth contains the origin of David's family, 
and his descent from Judah (compare ch. iv. 18, with Gen. 
xxxviii. 29; Matt. i. 3). 

Among the topics of this book may be noticed — 

I. The Providence of God over individuals. — The won- 
ders of that providence appear in the means by which God 
brought about the conversion of Ruth, and her admission 
into the family of the Messiah, through the famine in Israel. 
Elimelech's misfortunes, his son's sin in marrying a Moab- 
itess, and her own affliction in becoming a widow ; thus 
does He overrule evil for good. Ps. cxix. 71. 

II. Illustrations of the character and condition of man. — 
Naomi's afflictions are a striking instance of the changes 
to which human life is subject. "Ten years," writes Bishop 
Hall, " have turned Naomi into Mara. What assurance is 
there of these earthly things, whereof one hour may strip 
us ? What man may say of the years to come, 4 Thus I 
will be V " But her afflictions exhibit to us her fortitude 
under them, and give a lustre to her affectionate concern 
for her daughters-in-law, in the expression of which she 
shows equal wisdom and tenderness. Mothers-in-law and 
daughters-in-law may learn much from this story. 

Orjpah wept, but returned to her idols ; her good resolu- 
tions failed on trial. 

Ruth loved Naomi for her piety ; her decision seems to 
have been founded not merely on natural affection, but on 
religious conviction. Her own declaration, 44 thy God shall 
be my God 1 ,'' implied a direct renunciation of idolatry. 
The testimony of Boaz shows this m . 44 O the sure and 
bountiful payment of the Almighty ! Who ever forsook 
the Moab of this world for the true Israel, and did not at 
length rejoice in the change ?" — Bp. Hall. 

III. Preparation made for the coming of our Lord. — It 
has been remarked, that the subject of this book might, at 
the time it was written, have seemed of so private a nature, 
that the generality of people might not have thought it worth 
recording ; but we Christians may plainly see the wisdom 
of God in having preserved it. It had been foretold to the 



i Ruth i. 16. 



m Ruth ii. 12. 



230 BOOKS OF THE OLD TESTAMENT. [PART III. 

Jews that the Messiah should be of the tribe of Judah a ; 
and it was afterwards revealed further that He should be of 
the family of David °. It was therefore necessary, for the 
full understanding of these prophecies, that the history of 
the family of David in that tribe should be written before 
the prophecies were fulfilled, that so there might not be 
the least suspicion of fraud or design ; and thus this book, 
these prophecies and the accomplishment of them, serve to 
illustrate and explain each other. The adoption into the 
line of the Messiah of Ruth, a heathen, a MoabitessP, 
seems also to be a pre-intimation of that great mystery, to 
be revealed under the Gospel, that the Gentiles should be 
fellow-heirs, and of the same body, and partakers of God's 
promises, in Christ. Eph. iii. 6 — 9. 

§ iv. On the First Book of Samuel. 

The two books of Samuel are also called the First and 
Second Books of Kings, as being two of those four books 
which contain the history of the kings of Israel and Judah. 
The First Book of Samuel contains the account of the 
change of government from Judges to Kings ; including 
a period of about eighty years, from the birth of Samuel, 
during the judicature of Eli, to the death of Saul, the first 
king of Israel. — It may be thus divided : 

I. The judicature of Eli, as introductory to our notice 
of Samuel, ch. i. — iv. 

II. The judicature of Samuel, ch. v. — xii. 

III. The reign of Saul, as introductory to our notice of 
David, ch. xiii. — xxxi. 

Among the topics of this book may be noticed, as in 
other cases, the illustrations it affords of the attributes of 
God, the character and condition of man, and the prepara- 
tion made for the coming of our Lord. 

I. The Attributes of God. 

1. His justice in the punishment of sin in Eli, Hophni, 
and Phinehas, the Israelites, the Amalekites, Agag, Saul, 
and David, the latter of whom invariably increased his 



n Gen. xlix. 10. 
° Jer. xxiii. 5. 



P Deut. xxiii. 3. 



CH. II. §iv.] FIRST BOOK OF SAMUEL. 



231 



difficulties when he sought unlawful means to avoid them, 
as in the case of Achish. 1 Sam. xxvii. ; xxix. 4. 

2. His readiness to hear prayer, as in the case of Han- 
nah for herself, and of Samuel for the Israelites. 1 Sam. i. 
13 — 17 ; vii. 10. See also xxiii. 11 ; xxx. 8, comp. with 
19, in reference to David. 

3. His providence, — The first meeting of Saul and 
Samuel was designed by God the day before % but was 
brought about by circumstances apparently the most acci- 
dental and trifling r . " How far," as Bishop Hall remarks, 
66 God fetches his purposes about ! The asses of Kish, 
Saul's father, are strayed away ; what is that to the news 
of a kingdom ? God lays these small accidents for the 
ground of greater designs. — The asses must be lost, none 
but Saul must go with his father's servants to seek them ; 
Samuel shall meet them in the search ; Saul shall be pre- 
monished of his ensuing royalty. Little can we, by the 
beginning of any action, guess at God's intention in the 
conclusion." 

In the preservation also of David from the malice of 
Saul, there are many illustrations of God's providence. 
See, for instance, 1 Sam. xxiii. 26, 27. 

II. The Character and Condition of Man. 

1. The snare of an easy, amiable temper. — Eli's piety is 
unquestionable ; his resignation under the Divine chastise- 
ment is exemplary s : but his indulgence to his sons * shows 
how a good man, by not restraining sin in others u , may 
become partaker of their sin and punishment v , involving 
even distant generations in suffering w . Such kindness is 
cruelty. Prov. xiii. 24, 

2. The consequences of self-will. — The Israelites casting 
off such a man as Samuel, wishing to be like the other 
nations from whom they had suffered so much, and to cast 
off God x , by whom they had been so frequently delivered, 
and still persisting in their wish, though they were warned 
of the folly of it y , afford striking instances of the perversity 
of man's will. 

q 1 Sam. ix. 15, 16. ▼ i Sam. ii. 31. 34 ; iv. 11—18. 



r 1 Sam. ix. 3. 
s 1 Sam. iii. 18; iv. 18. 



w 1 Sam. xxii. 18—20. 

1 Kings ii. 27. 
x 1 Sam. viii. 7 ; x. 19. 



* 1 Sam. ii. 29. 
u 1 Sam. iii. 13. 



y 1 Sam. viii. 19. 



232 



BOOKS OF THE OLD TESTAMENT. [PART III. 



Trace, as a warning against the indulgence of self-will, 
the miseries which followed. Contrast their condition under 
Samuel, whom God had chosen for them, with their dis- 
tress at Gilgal and their defeat at Gilboa z . None of their 
Judges had ever died in battle. 

3. The danger of trifling with the authority of God's 
Word. — Saul's sin in sacrificing at Gilgal a , was the first 
step to his apostasy and self-murder ; and from this we 
learn, that when once we begin to trifle with the authority 
of God's law, we know not where we shall stop. 

4. The power of faith. — Many illustrations of this are 
afforded by the history of David ; as xvii. 37, and xxx. 
1 — 6. Saul had driven him from his country and the 
Philistines from their camp, the Amalekites had plundered 
his city, his own people spake of stoning him, but he yet 
" encouraged himself in the Lord his God." 1 Sam. xxx. 6. 

5. The character of Samuel. — Notice his early piety, his 
obedience and respect for Eli, and his strict regard to truth. 
1 Sam. i. 28 ; iii. 5. 18. 

As a minister, observe his earnestness and perseverance 
in leading men to repentance, and his zeal in teaching them 
to improve seasons of conviction. 1 Sam. vii. 3. 

As a judge, he ruled in the fear of God with unwearied 
diligence. 1 Sam. vii. 15, 16 ; xii. 3, 4. 

In success, he was grateful to acknowledge, and anxious 
to preserve, memorials of God's goodness ; while under 
trouble he was diligent in seeking his direction. 1 Sam. 
vii. 12 ; viii. 21. 

In the reproof and punishment of sin, as in the case of 
the Israelites and of Saul, he appears altogether raised 
above the fear of men. 1 Sam. x. 19 ; xii. 17 ; xiii. 13. 

Exalted to supreme power, he exercised it for twenty 
years, without ambition, oppression, or avarice ; resign- 
ing it without reluctance, when his God commanded him. 
1 Sam. xii. 

So far was he from envying his successor, that he used all 
his influence to commend him to the people b , and when he 
sinned, to turn away the Divine anger from him c . Rejected 
by his countrymen, he still never ceased to pray for them d ; 



z 1 Sam. vii. 13 ; xiii. G — li) ; *> 1 Sam. x. 24. 

xxxi. 7. c 1 Sam. xv. 11. 

a 1 Sam. xiii. 9—13. d 1 Sam. xii. 23. 



CH. II. § iv.] FIRST BOOK OF SAMUEL. 



233 



and to such an extent did he mourn for Saul as to bring 
upon himself God's reproof e . 6 6 Those who attend to his life 
may observe that he was modest without meanness, mild 
without weakness, firm without obstinacy, and severe with- 
out harshness. He lived to the noblest purposes — the glory 
of God, and the good of his country, and died full of years 
and honour, universally lamented." — Stackhouse. 

III. Preparation for the coming of our Lord. 

Samuel was the most famous Prophet after Moses, dis- 
tinguished f like him for the prevalence of his intercession 5 , 
and the first of that succession of Prophets 11 , the great 
subject of whose predictions was Christ; David was the 
greatest personal type of Christ 1 . These considerations 
account for the prominency given to Samuel and David, 
and further illustrate how interwoven with the historical 
part of the Old Testament is the preparation for the coming 
of Christ. 

This book discloses a grand prophecy of Christ, who is k 
here for the first time in Scripture spoken of as the Messiah, 
or Anointed, and also as a king before that office was esta- 
blished among the Israelites. " Who doth not see," saith St. 
Austin, " that the spirit of Hannah prophesied of the Chris- 
tian religion, the city of God, whose King and Founder is 
Christ ; and of the grace of God, from which the proud are 
estranged, but with which the humble are filled ? " This 
indeed is the chief import of this hymn, the words of which 
are too magnificent to be confined to so low a sense as that 
of the circumstances which immediately respected Hannah. 
— See Bishop Patrick on this passage ; and compare Han- 
nah's song with that of Mary. Luke i. 46 — 55. 

The character of the Mosaic dispensation, as " a minis- 
tration of death," intended to show man his need of a 
Divine Mediator, is seen in the awful punishment of the 
men of Bethshemesh for their irreverence and presump- 
tion K In their inquiry, " who is able to stand before 



e 1 Sam. xv. 35; xvi. 1. 
f Jer. xv. 1. 
S Psalm cvi. 23. 
Numb. xiv. 20, with 1 Sam. 
vii. 9. 



h Acts iii. 24. 
i Luke i. 32. 
k 1 Sam. ii. 10. 
1 1 Sam. vi. 19. 



234 BOOKS OF THE OLD TESTAMENT. [PART III. 

this holy Lord God?" they asked a question which the 
Gospel only can fully answer. Rom. iii. 21 — 26 ; 2 Cor. 
v. 21. 

Observe the honour put upon sacrifice 111 : as Samuel was 
offering up the burnt-offering, the Lord smote the Philis- 
tines. This also directs our thoughts to Christ, whom such 
sacrifices typified. Rev. xii. 11. 

§ v. On the Second Booh of Samuel. 

This book contains the history of the reign of David, 
occupying a period of nearly forty years. The great im- 
portance of the history of David, as a clue to our under- 
standing so many parts of Scripture, particularly the Psalms, 
seems to demand a fuller notice of him than of any other 
person in the Old Testament. 

It may be remarked, that David was crowned king at 
Jerusalem rather more than a thousand years before our 
Lord's birth, and reigned over all the tribes as many years 
as our Lord lived on earth — about thirty-two or thirty- 
three years. 

I. He made Jerusalem the seat of his kingdom, part of 
which (the fort of Zion) till his reign was possessed by the 
Jebusites. 

II. He subdued the Philistines, Edomites, Amalekites, 
Moabites, Ammonites, and Syrians ; and extended his 
kingdom to the uttermost bound of that land, which had been 
promised to the seed of Abraham, but had never hitherto 
been possessed by them. 

Among the topics to be noticed in this book, are — 
I. The triumphs of David, — As in the First Book of 
Samuel we observe David's forbearance towards Saul, so in 
this book, and after the death of Saul, is seen his anxiety 
that every step he took towards the possession of the king- 
dom should be directed by God u . It has been remarked, 
that in a civil war of seven years' continuance, which fol- 
lowed upon Saul's death, David never once lifted his sword 
against a subject, and at the end of it, he punished no 
rebel, he remembered no offence but the murder of his 
rival °. The spoils of war he dedicated to God p. His first 



m 1 Sam. vii. 10. 
n 2 Sam. ii. 1. 



o 2 Sam. iv. 10—12. 
P 2 Sam. viii. 11. 



CH. II. § V.] SECOND BOOK OF SAMUEL. 



235 



concern, when established on his throne, was to promote 
the honour of God q , and the religious welfare of his people. 
He thus expresses his earnestness to build a temple, — "I 
will not give sleep to mine eyes, or slumber to mine eye- 
lids, until I find out a place for the Lord, a habitation for 
the mighty God of Jacob." Ps. cxxxii. 4, 5. 

II. The troubles of David. — These followed upon his 
grievous fall, and are the more remarkable as viewed in 
connexion with his deep repentance. In reference to which, 
the following points are to be observed : 

1. His respect for his reprover. How different his con- 
duct to Nathan from that of Herod to John the Baptist ! 
David afterwards called one of his own children by the 
prophet's name r , and showed confidence in him as long as 
he lived s . 2. His unreserved confession. How different 
was the conduct of Adam and Eve and Saul u ! 3. His 
deep humiliation before God and man. This is seen in 
his earnest prayer for the infant's life ; and in Ps. li. 4, 
" Against thee, thee only have I sinned," &c. — words most 
expressive of godly sorrow ; this psalm he not only wrote 
but published, and that after he had received the assurance 
of forgiveness, 2 Sam. xii. 13. 4. The resignation of his 
after-life under the heavy chastisements of the Almighty. 
See xv. 25, &c. 

III. His heavy punishments. — The death of his infant v ; 
Amnon's crime and death ; Absalom's murder of his bro- 
ther Amnon ; rebellion, and its multiplied evils ; his own 
flight from Jerusalem w ; the cursing of Shimei x ; the 
treachery of Ahithophel, his own familiar friend ^; the 
death of Absalom, his darling child, who was cut off in his 
iniquity z ; the revolt of Sheba a ; " the sword never depart- 
ing from his house b ." Who will dare to make David's 
fall an excuse for sin, when it was so severely punished 
even after such repentance? 1 Pet. iv. 18. 

IV. David's restoration to his throne. — Again we are 
called to review his renewed concern for the promotion of 



q 2 Sam. vi. 1—5 ; vii. 1, 2. w 2 Sam. xv. 30. 

r 1 Chron. iii. 5. x 2 Sam. xvi. 5—8. 

s 1 Kings i. 24. 27. 32—34. y Psalm xli. 9. 

t Gen. iii. ]2, 13. z 2 Sam. xviii. 33. 

u 1 Sam. xv. 20, 21. a 2 Sam. xx. 2. 

v 2 Sam. xii. 19. b 2 Sam. xii. 10. 



236 



BOOKS OF THE OLD TESTAMENT. [PART III. 



God's honour, (xxii. xxiii. 1 — 5 ; see also 1 Chrort. 
xxviii. xxix.) Yet again also is he betrayed into sin, by 
numbering his people c , which showed a disposition to put 
his trust in men rather than God. By the display of this 
tendency to sin in the best men, the need of the dispensa- 
tion of the Gospel is strongly implied. 

The most remarkable prophecies in this book respecting 
the promised Messiah, are to be found in vii. 12 — 16; 
xxiii. 5 : and by comparing these passages with Heb. i. 5, 
and with Acts ii. 30, it will be found that the sure mercies 
of David refer to our Lord. It is particularly to be ob- 
served, that David knew that God had sworn to him to 
raise up out of his family Christ, whose throne should be 
established for ever ; and we may presume, from the de- 
clarations he elsewhere makes of his confident expectation 
of a future state of happiness d , that the assurance of ever- 
lasting salvation, which God had given him, as one of 
those who believed in the promised Saviour, was his great 
support under the disappointments of life, and in the imme- 
diate prospect of death. 

The insufficiency of repentance alone, however sincere 
and deep e , and God's acceptance of sacrifice, as the divinely 
appointed means of removing his anger, is remarkably seen 
in ch. xxiv. 25, as compared with 1 Chron. xxi. 26, 27. 
The Lord answered David's prayer from heaven by fire 
upon the altar of burnt- offering, and commanded the angel 
to put up his sword again into the sheath. Thus is the 
anger of God turned away from penitent sinners by the 
sacrifice of Christ ; and thus is another illustration afforded, 
how the historical parts of the Old Testament shadow forth 
the doctrinal parts of the New. 

§ vi. On the First Booh of Kings. 

This book embraces a period of about one hundred and 
twenty- six years, from the anointing of Solomon, and his 
admission as a partner in the throne of David, to the death 
of Jehoshaphat. It may be divided into two principal 
parts. 

I. The history of the undivided kingdom under Solomon, 
ch. i. — xi. 



c 2 Sam. xxiv. 
d Psalm xvii. 15. 



e 2 Sam. xxiv. 10. 17. 



CH. II. § vi.] FIRST BOOK OF KINGS. 



237 



II. The history of the divided kingdom : the tribes of 
Judah and Benjamin forming the kingdom of Judah, under 
Rehoboam, the son of Solomon, and his successors ; and 
the ten tribes that of Israel under Jeroboam, the son of 
Nebat, and his successors, ch. xii. — xxii. 

x\fter this division the ten tribes continued two hundred 
and fifty-four years, under nineteen kings, all of whom were 
idolaters. Yet to them were sent Elijah and Elisha : so 
unwilling is God to punish the wicked f . The kingdom of 
Judah continued three hundred and eighty-eight years, 
under twenty kings of the line of David, of whom Asa, 
Jehoshaphat, Jotham, Hezekiah, and Josiah, were pious, 
and Manasseh a penitent. 

The history of these thirty-nine kings is so given as to 
show mankind the certainty of the fulfilment of God's pro- 
mises and threatenings ; and especially that righteousness 
exalts a nation, and sin ruins it. Compare Levit. xxvi. 30, 
with 1 Kings xiii. 2 ; 2 Kings xxiii. 8 ; also Deut. xxviii. 
53, with 2 Kings vi. 28, &c. ; and Levit. xxvi. 31, with 
2 Kings xxv. 9. 

The fulfilment of prophecies spoken many hundred years 
before is a pledge to us that those prophecies also will be 
fulfilled which speak of the dead, small and great, standing 
before God, and being judged, every man according to his 
works. Rev. xx. 12 ; 2 Pet. iii. 11 — 14. 

Among the topics to be noticed in this book, are — 

I. The reign of Solomon, — the most distinguished feature 
of which was the building and dedication of the temple, 
and the solemn possession which God took of it. " Let us 
imagine to ourselves," as Bishop Home remarks, " a build- 
ing where scarce any thing appeared less valuable than 
silver and gold ; a building of which God Himself conde- 
scended to be the Architect g , and which had therefore in 
the design and execution all the perfection that Infinite 
Wisdom could give it. Before this building, let us think we 
see the nation of the Israelites assembled, encircling their 
king seated upon an exalted throne of burnished brass, 
with all the ensigns of majesty and royalty ; whilst, amid 
the harmony of different kinds of instruments, with the 
acclamations of a whole people joining in a grand chorus of 



f Ezek. xxxiii. 11. 



S 1 Chron. xxviii. 12. 19. 



238 BOOKS OF THE OLD TESTAMENT. [PART III. 

praise and thanksgiving, the glory of Jehovah, or a body of 
light above the brightness of the sun, descends from heaven 
and fills the temple. Imagination can hardly reach the 
amazing idea. But this is the scene described by the sacred 
writer in 2 Chron. v. 11 — 14. Never after this let us en- 
tertain low notions of God, or of the house where his 
honour dwelleth. And let us not think that He is less 
present with us than He was with Israel. Is the Christian 
Church less favoured than the Jewish Church was ? Have 
we lost any thing by the Incarnation of his Son ? Surely 
not. He hath declared, ' Where two or three are gathered 
together in my name, there am I in the midst V " Seeing 
then that we have a great High Priest that is passed into 
the heavens, Jesus the Son of God, let us therefore come 
boldly unto the throne of grace, having boldness to enter 
into the holiest by his blood. Heb. iv. 14 ; x. 19. See 
also Eph. ii. 21, 22. 

The grievous fall of Solomon has already been slightly 
noticed, and forms the most striking instance on record of 
the insufficiency of the highest endowments to preserve 
man from the grossest folly and sin 1 . He found also, as 
all will find, that the way of transgressors is hard. 1 Kings 
xi. 14. 23. 26. 

II. The rebellion of the ten tribes under Jeroboam, and 
the consequent division of the nation into two kingdoms, 

Jeroboam presents a striking contrast to David. God 
raised him to regal power k , and solemnly promised He 
would make his throne as secure as that of David K But 
Jeroboam did not trust in God, as David did, for the accom- 
plishment of his promises. In violation of God's com- 
mand" 1 , which had appointed to the twelve tribes one 
temple, one priesthood, and one altar, at Jerusalem, he in- 
troduced the worship of God by images at Dan and Bethel. 
The difference of the issue in the cases of David and Jero- 
boam is very remarkable. For nearly 500 years the throne 
of Judah was preserved hereditary in the family of David ; 
but the destruction of Jeroboam's family almost imme- 
diately after his death, and that of the kingdom of Israel 



h Matt, xviii. 20. 
1 John xv. 5. 
k 1 Kings xi. 31. 



1 1 Kings xi. 38. 
m Deut. xii. 5. 
2 Chron. vii. 12. 



ch. ii. § vi.] 



FIRST BOOK OF KINGS. 



239 



more than 200 years after, is traced to this sin 11 , the 
motive to which was, that it would establish him and his 
kingdom. Thus foolish is worldly wisdom, and thus is 
illustrated what Holy Writ has declared, that " there is a 
way which seemeth right unto a man, but the end thereof are 
the ways of death °." " A man shall not be established by 
wickedness p." " Righteousness keepeth him that is up- 
right in the way, but wickedness overthroweth the sinnerV 

III. The typical nature of the history of the Old Testa- 
ment. — Solomon's reign, the most peaceful, prosperous, and 
glorious of the Jewish history, is also referred to by the 
sacred writers as shadowing forth in these respects the reign 
of the Messiah. See Ps. Ixxii. 

IV. The moral use of prophecies not immediately referring 
to Christ. — This is illustrated by a consideration of the 
very critical period in which God raised up the prophet of 
Judah r , who was sent to J eroboam not merely to certify 
(as Davison remarks) the future fact that the altar should 
be defiled, but to set a mark upon that sin which he calls 
the original sin of the ten tribes, which was nothing short 
of their adoption of a system of open idolatry as their 
national established religion. The punishment of the pro- 
phet would add great force to his warning ; for Jeroboam 
might have reflected, in the words of the Apostle, " If the 
righteous scarcely are saved, where shall the ungodly and 
sinner appear?" The prophecies and ministry of Elijah 
and Elisha are to be viewed in the same light — as called 
forth by the increasing iniquities of the ten tribes, to warn 
them of their danger, and thus to display at once both the 
long-suffering and the holiness of God. 

The punishment of Hiel was also calculated to produce the 
same effect. It was the execution of a threat pronounced 
more than 500 years before s , and, being fulfilled in all its 
circumstances, was an awful warning to the whole nation, 
that the threatening of Ahijah as to their captivity * would 
certainly be fulfilled, if they continued impenitent. 



n 1 Kings xiv. 9, 10. 

2 Kings xvii. 21—23. 
Prov. xiv. 12. 
P Prov. xii. 3. 



q Prov. xiii. 6. 
r 1 Kings xiii. 

s 1 Kings xvi. 34 ; Josh. vi. 26. 
* 1 Kings xiv. 15. 



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BOOKS OF THE OLD TESTAMENT. [PART III. 



§ vii. On the Second Booh of Kings. 

This is a continuation of the first book, and describes the 
government and actions of many successive kings of Judah 
and Israel, from the death of Jehoshaphat, a.m. 3115, to 
the destruction of Jerusalem and of the temple, a.m. 3416. 
It may be divided into two principal parts. 

I. The contemporary history of the kingdoms of Judah 
and Israel, to the end of that of Israel in its captivity 
by Shalmaneser, king of Assyria, ch. i. — xvii. 

II. The history of the decline and fall of the kingdom 
of Judah, and its captivity by Nebuchadnezzar, king of 
Babylon, ch. xviii. — xxv. 

In tracing the decline and fall of idolatrous Israel, an 
awful illustration is afforded of the fearful consequences of 
sin. Zachariah, the son of Jeroboam the Second, after a 
reign of six months, is killed by Shallum, who, after a 
reign of one month, is killed by Menahem ; his son and 
successor, Pekahiah, is assassinated by Pekah, who is him- 
self put to death by Hoshea. 

The preservation and continued pre-eminence of Judah, 
and of the family of David, show very remarkably the 
finger of Providence preparing for the coming of the Mes- 
siah as foretold by prophecy u . While in the short period 
of 254 years, the crown of Israel passed through nine dif- 
ferent families, viz. those of Jeroboam, Baasha, Zimri, 
Omri, Jehu, Shallum, Menahem, Pekah, Hoshea; the crown 
of Judah was preserved in the family of David 388 years, 
though at times the utmost effort was made to exterminate 
it. Notice Rehoboam's danger from Shishak v , Abijah's 
from Jeroboam w , that of Asa from Zerah x , &c. &c. ; but 
particularly Athaliah's attempt to destroy " all the seed 
royal y ." 

The preservation of the house of David is the more re- 
markable from the great wickedness of many of that family, 
as Jehoram, Ahaziah, Ahaz, Amon ; see 2 Chron. xxi. 7. 
See also Psalm lxxxix. 28—35 ; Luke i. 69—73. 



li Gen. xlix. 10. 

Isaiah xi. 10. 
v 2 Chron. xii. 9. 



w 2 Chron. xiii. 3. 
x 2 Chron. xiv. 9. 
y 2 Kings xi. 1—3. 



CH. II. § vii.] THE SECOND BOOK OF KINGS. 



241 



Nor is it to be forgotten, that though the two Books of 
Kings do not contain direct prophecies of Christ, yet during 
this period of their history, (particularly from the time of 
Jeroboam the second,) the prophets principally flourished 
and to Christ " give all the prophets witness." Acts x. 43 

The importance attached to the passover in the revival of 
religion by Hezekiah z , and Josiah a , is very observable 
because that feast, more than any other, pointed to Christ 
I Cor. v. 7. 

Of the many prophecies fulfilled in this book b , the most 
remarkable is that respecting Josiah. (Compare 1 Kings 
xiii. 3, with 2 Kings xxiii. 15 — 20.) The prediction was 
delivered above 300 years before Josiah was born, yet 
during all these years no one gave his son the name, or 
assumed it himself, or attempted to fulfil the prophecy, 
until the appointed time arrived, and then Amon, a wicked 
prince, named his son Josiah, who himself does not appear 
to have been aware of the prophecy till after he had ful- 
filled it c . 

Miracles, fyc. of Elijah and Elisha* 
The great importance of their ministry is attested by 
the number of their miracles and prophecies. Elijah 
raised the dead d , opened and shut heaven e , and fetched 
down fire and water with his prayer f : he was the most 
illustrious prophet since the days of Moses, both in word 
and deed, and in the mode of his removal from this 
world, even more honoured than Moses. Elisha parted 

z 2 Chron. xxx. c 2 Kings ix. 21. 26. 36. 

a 2 Chron. xxxv. 1 Kings xxi. 23. 

b The undesigned fulfilment of prophecy, i. e. the various instances 
recorded in Scripture of people fulfilling God's prophecies, without any 
intention on their part, is a deeply interesting subject, and would afford 
a very profitable exercise to the young. See 1 Kings xxii. 34; 2 Kings 
ix. 34 — 37 ; and Luke ii. 4, from which it appears that the decree of 
Caesar Augustus, bringing Mary to Bethlehem, caused the fulfilment 
of Micah v. 2. " The apparently casual utterance of the word Galilee 
" (Luke xxiii. 5) by the Jewish crowd when they accused Jesus before 
" Pilate, gave occasion to Pilate to send Him to Herod, by which 
" event the mystery was fulfilled, that He should be judged both by 
" the Jews and the Gentiles, A mere accident, as far as we see, led 
" to the fulfilment of the predetermined mystery." — Pascal. 

d 1 Kings xvii. 22. f 1 Kings xviii. 1 ; xvii. 1. 

e 1 Kings xviii. 42 — 45. James v. 17 5 18. 

2 Kings i. 10. 

M 



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BOOKS OF THE OLD TESTAMENT. [PART III. 



the waters of Jordan s ; healed the bad waters of Jericho h ; 
brought destruction on forty-two youths of the idolatrous 
inhabitants of Bethel 1 ; foretold the miraculous supply of 
water to Jehoshaphat in the wilderness of Edom k ; multi- 
plied the widow's oil to pay her debt, and then to maintain 
her 1 ; by his prayers procured a son for the rich and hos- 
pitable Shunammite m , and when the child died restored it 
to life again n ; cured the poisonous pottage in the course 
of the seven years' famine which he foretold ; entertained 
a hundred men with twenty loaves p ; cured Naaman the 
Syrian, and transferred his leprosy to the covetous and ly- 
ing Gehazi, his own servant q ; made an iron hatchet to rise 
from the bottom of the water into which it had fallen 1 ; 
discovered the secret counsels of Benhadad ; by his prayer, 
caused Benhadad's army to be smitten with blindness, and 
his own servant's eyes to be opened that he might see the 
angelic hosts which guarded him 8 ; foretold abundance on 
the morrow to Samaria, when besieged and in the extremity 
of famine f ; and predicted the death of Benhadad, as well 
as the cruelty and wickedness of Hazael u . 

But the last miracle connected with Elisha, as Hales 
remarks, was the most extraordinary of all ; a dead man 
was restored to life by only touching the bones of this pro- 
phet in his sepulchre x . " This miracle," observes the same 
writer, " was the immediate work of God, and concurred 
with the translation of Elijah to keep alive and confirm, 
in a degenerate and infidel age, the grand truth of a bodily 
resurrection, which the translation of Enoch was calculated 
to produce in the antediluvian world, and which the resur- 
rection of Christ, in a glorified body, fully illustrated." 
See Hales, vol. ii. p. 397. 

" There are three bodily inhabitants of heaven, Enoch, 
Elijah, our Saviour Christ : the first before the law ; the 
second under the law ; the third under the Gospel : all 
three in a several form of translation. Our Blessed Saviour 

S 2 Kings ii. 14. P 2 Kings iv. 42—44. 



* 2 Kings ii. 19. 22. 
I 2 Kings ii. 23, 24. 
k 2 Kings iii. 17. 



1 2 Kings iv. 1—7- 
m 2 Kings iv. 8—17. 
n 2 Kings iv. 18—37 



q 2 Kings v. 1—27. 
r 2 Kings vi. 1 — j. 
s 2 Kings vi. 8—23. 
r 2 Kings vi. vii. 
u 2 Kings viii. 7 — 15. 
x 2 Kings xiii. 20, 21. 



2 Kings iv. 38—41 ; viii. 1 



Ecclus. xlviii. 12 — 14. 



CH. II. § Viii.] THE TWO BOOKS OF CHRONICLES. 243 

raised Himself to and above the heavens by his own imme- 
diate power : He ascended as the Son, they as servants ; 
He as God, they as creatures. Elijah ascended by the 
visible ministry of angels, Enoch insensibly. Wherefore, 
O God, hast thou done this, but to give us a taste of what 
we shall be ; to let us see that heaven was never shut to the 
faithful ; to give us an assurance of the future glorification 
of this mortal and corruptible part? Even thus, O Saviour, 
when Thou shalt descend from heaven with a shout, with 
the voice of the archangel, and with the trump of God, we 
that are alive and remain shall be caught up, together with 
the raised bodies of thy saints, into the clouds, to meet Thee 
in the air, to dwell with Thee in glory." — Bp. Hall. 

§ viii. On the Two Books of Chronicles. 

These books were written after the return of the Jews 
from the Babylonish captivity, and are called Chronicles, 
because they contain an abstract, in the order of time, of 
the whole sacred history to the period when they were 
written, including about 3468 years. 

One leading object of the writer, who was probably Ezra, 
appears to have been to point out from the public records, 
still preserved, the state of the different families before the 
captivity, that at their return they might again possess 
their respective inheritances. That the worship of God 
might be conducted as before, he enters minutely into the 
duties, genealogies, families, and orders of the Priests and 
Levites ; and to stir the Jews to a holy zeal for restoring 
the temple and its service, he dwells on those parts of the 
character of David, Solomon, Hezekiah, and Josiah, which 
illustrate their pious care in these respects. 

The First Booh of Chronicles may be divided into three 
parts : 

I. Genealogies from Adam to the time of Ezra, with 
short historical notices intermixed, ch. i. — ix. 

II. The history of Saul, with immediate reference to the 
translation of the kingdom from him to David, ch. x. 

III. The history of David, in which is an enlarged ac- 
count of the regulations he made with regard to the public 
worship of God, such as fixing the order of the Priests and 
Levites, their various duties, &c, and the preparation made 
for building the temple, ch, xi. — xxix. 

M 2 



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BOOKS OF THE OLD TESTAMENT. [PART III. 



In the effect of David's liberality, particularly if we 
observe the spirit in which he gave may be seen the 
influence which a good example has on others. Precepts 
may lead, but examples draw. 

The concluding scenes of David's life, as recorded in this 
book, especially his solemn farewell to Solomon and his 
subjects, throw great light and lustre on his character, as 
the man after God's own heart, pre-eminently zealous for 
the glory of God, his worship and service, and ascribing all 
that was good in himself, both as to act and intention, en- 
tirely to God's grace. The higher are our views of God, the 
more lowly shall we think of ourselves. In proportion to 
our gratitude will be our humility. 1 Chron. xxix. 13, 14. 

One important use of the genealogical tables is to give 
that succession of families through which it had been pro- 
phesied that the Messiah was to come. Hence the descend- 
ants of Abraham, Isaac, Jacob, and David, are marked with 
the greatest care. It is a very striking fact, that while the 
Jews were most careful to preserve the succession of their 
families, from the beginning of their history to the time of 
our Lord's coming, no genealogies have since been kept 
which can in any measure be depended upon ; the provi- 
dence of God, even in this parti culai*, proving Jesus to be 
the Christ, for it is rendered impossible that any person, 
since our Lord's coming, could prove himself to be of that 
tribe, to which prophecy had limited the Messiah. 

The Second Booh of Chronicles begins with the reign of 
Solomon and the building of the temple, and contains a 
history of about 480 years, till the return from Babylon. 
It coincides very much with the first and second Books of 
Kings, except that, as in them, the history of Judah and 
Israel were mixed together, in this we have scarcely any 
thing but the history of David's descendants, much of 
which we had not before. 

As an illustration of the importance of comparing these 
two Books with the Books of Kings, and the writings of the 
Prophets, in order to have a just view of the characters 
described, it may be remarked, that the Books of Chronicles 
give no account of Solomon's apostasy, and the Books of 
Kings no account of Manasseh's repentance. 

Again, in 2 Chron. xxxiv. 32, 33, referring to the reign 
y 1 Chron. xxix. 14. 



CH. II. § viii.] CONTEMPORARY KINGS OF JUDAH AND ISRAEL. 245 



of Josiah, it is said that <tf the inhabitants of Jerusalem did 
according to the covenant of God, the God of their fathers ;" 
and again, " all his days they departed not from following 
the Lord God of their fathers." This was a very remark- 
able change from the state of wickedness into which they 
had previously plunged during the reign of Amon. But 
the description here given requires some qualification : for 
from Jer. iii. 10, and other parts of the first twelve chap- 
ters of his prophecy, delivered during this reign, we learn 
that with regard to many it was but an external obedience, 
a restraint upon, not a change of disposition, an hypocrisy 
which threw off its mask as soon as Josiah died. These 
passages of Jeremiah also explain 2 Kings xxiii. 26, where 
it is said that notwithstanding Josiah's piety, and the extent 
to which he carried the reformation, " the Lord turned not 
from the fierceness of his great wrath." 



A COMPARATIVE VIEW OF THE REIGNS OF THE KINGS OF JUDAH AND 

ISRAEL z . 



Script. 
Reference. 



1 Kings xi. 
— xii. 

2 Chr. xii. 

1 Kings xv. 

2 Chr. xiii. 

1 Kings xv. 



1 Kings xv 

2 Chr. xvi. 



1 Kings xv. 

2 Chr. xvii. 



1 Kings 
sxii. 



2 Kings iii, 



2 Chr. xx. 
1-26. 



KINGS OF JUDAH. 



975 17 ?' 
975 
971 
958 



.] 895' 



Script. 
Reference. 



KINGS OF ISRAEL. 



12. 



Rehoboam, son of Solomon , 

Revolt of ten tribes 

Temple plundered by Shishak 

Abijah, or Abijam 

Victory over Jeroboam, but his 
heart not perfect with God 

Asa , 

His heart perfect with the Lord 
all his days, even deposing his 
grandmother Maachah for her 

idolatry 

Victory over Zerah 

Covenant with God , 

His league with Benhadad... 
Misconduct under Hanani ; 
proof— diseased in his feet, yet 
seeks not to the Lord, but to 

the physicians 

Jehoshaphat , 

His heart lifted up in the ways of 
the Lord— great earnestness for 
the religious instruction of his 

people 

The great error of his reign his 
affinity with Ahab, in marrying 
his eldest son Jehoram to Atha- 
liah the daughter of Ahab and 
Jezebel — from which follows his 
expedition to Ramoth-Gilead, 
which nearly cost him his life... 
His joining Ahaziah to go to 
Ophir, which involves the de- 
struction of his fleet 

His joining Jehoram and theking 
of Edom against the Moabites, 
which, but for the miracle 
wrought by Elisha, would have 
led to the destruction of their 
three armies for want of water. 
His prosperous reign closes with 
a signal deliverance by the Lord 

from the Moabites | _ 

(z) The following dates may be given as introductory to this table: — 
Saul reigned from B.C. 1095 to b.c. 1055 1 Solomon reigned from b.c. 1015 to B.C. 976 
David — 1055 — 1015 | The Temple was dedicated 1004 



1 Kings xii. 'Jeroboam 975 22y. 

Idolatry of the golden calves 975 

Warned by the prophet of Judah, 
and again by the prophet Ahi. 
jah, yet persisting in his idolatry 
Jeroboam's miserable death 

Nadab, son of Jeroboam 

Utter destruction of family of 

Jeroboam 

Baajha 

Persisting in the sins for which 
he was raised up to destroy the 

house of Jeroboam 

Elahy son of Baasha 

Murdered in his drunkenness by 
Zimri, who destroys all the 
house of Baasha, as foretold 

ZlMBI 

Destroys himself by setting fire 
to his palace after seven days' 
reign. — The kingdom then split 

into two factions 

Omri 

Engaged in a civil war with Tibn: 
for six years, when Tibni is put 
to death, and Omri reigns alone 

Builds Samaria 

Ahab, son of Omri 

Outstrips his father's idolatry 
through the influence of his 

wife Jezebel 

Elijah foretels a famine — raises 

the widow's son 

Elijah's sacrifice and destruction 

of prophets of Baal 

Seizure of Naboth's vineyard 

Ahaziah^ son of Ahab 

The persecutor of Elijah 

Jehoram, brother of Ahaziah, and 
son of Ahab 



- xxn, 
2 Kings i. 



£ B 

C *<u 



12y. 



M 3 



246 



BOOKS OF THE OED TESTAMENT. 



[part III. 



Script. 
Reference. 



KINGS OF JUDAH. 



2 Kings 
viii. 



2 Chr. xxii. 

1-9. 
2 Chr. xxii. 



2 Kings xi. 
2 Chr.xxiii. 



2Kingsxiv. 
2 Chr. xsv. 



2 Kings xv. 



2 Chron. 
xxvi. 



2 Chron. 
xxvii. 



2 Chron. 
xxviii. 



Jehoram, son of Jehoshaphat 

Murders his six brothers, com- 
pels his subjects to commit 
idolatry, is punished by the re- 
volt of the Edomites (fulfilling 
Isaac's prophecy, Gen. xxvii. 
40), the invasion of the Philis- 
tines , Arabians, &c. , and by an 
agonizing, lingering disease, of 
■which he dies unlamented 
Ahaziah, grandson of Jehoshaphat. 
Follows the evil counsels of his 
mother,engaged with his uncle 
Jehoram against Hazael, in 
which he is wounded and af- 
terwards slain by Jehu ... 

Athaliah, daughter of Ahab, 
■widow of Jehoram, and mother 

of Ahaziah 

Usurps the throne, and but 
for the rescue of the infant' 
Joash, by his aunt, the wife of 
Jehoiada, would have succeed- 1 
ed in the murder of the whole! 

royal family of David ' 

Joash, or Jehoahaz, son of Ahaziah. 
Anointed king, andAthaliah slain 

| Repairs the temple 

Apostasy after the death of Je- 
hoiada, -whose son he murders 
in the house of the Lord, but 
hisblood is requi red at his hand. 
Hazael defeated him, he was af- 1 
flicted with great diseases, and^ 
slain by his own servants, 

Amaziah 

Begins well, ends badly 

Enabled by God to overcome the 
Edomites without the help of 
the Israelites, he yet forsakes 
God, and seeks after the gods 
of the Edomites. — In the pride, 
of conquest he challenges Jeh o- : 
ash. and is overcome — the tem- 
ple and his palace is pillaged. 
Murdered by his own servants, 
and an inter-regnumibllows... 

Azariah. or Uzziah 

A striking illustration of the dan- 
ger of prosperity to a good man 
— invades the priests' office — 
smitten with leprosy and dies a 

leper.. .. . 

Joel and Isaiah prophesy in his 

reign „ 

The year of his death is distin. 
guished by Isaiah'sremarkable 
vision of the glory of Christ 

Jotham „ 

Mighty because he prepared his 
■way before the Lord, but the 
people do yet corruptly. He is 
the only king of Judah who has 
not some evil laid to his charge 

Micah begins to prophesy 

A7iaz 

Very wicked — shuts up the tern, 
pie — burns his children in the 
fire to Moloch, &c— his reign 

very calamitous 

Invasion of Rezin and Pekah 

Isaiah's prophecy 

Ahaz delivered, but continues to 

forsake God 

Devastation of Judah 

120,000 men of Judah slain in 
one day, and 200,000 taken cap- 
tive by Pekah, king of Israel- 
Alliance withTig!ath-pileser,who 

increases his distress 

Sacrificed to the gods of Damas- 
cus u which smote him," and j 
they prove his ruin j 




KINGS OF ISRAEL. 



.5 s ttSP 
•fa eg 



S7S ; 
S55 



765 



Elijah taken up to heaven 

Siege of Samaria 

Jehoram killed in the field of 
Naboth by Jehu 



JEHT7 

Destroys the prophets of Baal, 
and for this his family are 
permitted to inherit the throne 
longer than any other of the 
Kings of Israel ; but though 
thus rewarded with temporal 
blessing for a partial obedience, 
his deceit and cruelty are not 
overlooked, and continuing 
to maintain the worship of the 
golden calves, he is stripped 
of his dominions eastward of 

Jordan « 

Jehoahaz, son of Jehu 

Israel heavily oppressed by the 
Syrians; the king's prayer un- 
der his affliction 

Jehoash associated with his father 857 17 
Jehoash— Begins to reign alone...-. 841 
Visits Elisha on his dtath-bed — 839 14 
smites the Syrians twice ac- 
cording to the prophecy of 
Elisha, thus also fulfilling the 
prayer of his father ...... .. — .. — .I 

Xiv. 30. Jeroboam II 

Under whom the kingdom at- 
tains its height of glory— the 
downfall of the kingdom of 
Israel most rapid after his 
death— a constant succession 
of prophets from Samuel, as 
Nathan, Gad, Hanani, Mi- 
caiah, Jehu, Elijah, Elisha, 
but none leave any writings 
till about this reign, when 
Jonah, Hosea, Amos, pro- 
phesy in Israel contemporary 
■with Joel and Isaiah in Judah. 

Inter-regnum 

Zachariah, fourth and last in de- 
scent from Jehu, as foretold, 

2 Kings x. 30 

I Murdered by Shallum 

SfiATLuai, who in a month is killed 772 1 m. 

j by 

jIexaheji 772 lOy. 

Pckahiah, son of Menahem 

Murdered by Pekah 751 

Pekah 759 

Reuben, Gad, and half the tribe 
of Manasseh, which dwelt be- 
yond Jordan, taken captive by 
Tiglath-pileser, king of Assyria 

Pekah slain by Hoshea 

Anarchy follo-ws for nine years. 



-xv. 29. 



1 Chron. v. 
26. 



CH. II. § viiL] CONTEMPORARY KINGS OF JUDAH AND ISRAEL. 247 



KINGS OF JUDAJI. 



Hezehiah ., 

Distinguished for his trust in 
God, yet, when left to himself, 

falling into sin , 

Re-opens the temple the first 
month of the first year of his 
reign j solemn passover kept... 



— — xxix. 
Dan. i. 
Jer. xxii. 

18. 
-^xxxvi. 

1—30. 
Jer. xxii. 

24—30. 
Ezek. i. 2. 
Esther ii. 6. 




727 29y. 



Jehoialciri) son of Jehoiakim 

Carried captive to Babylon, and 
with him Ezekiel and Mor- 
decai 



Zedekiah, son of Josiah . 
Also carried captive .... 



Obadiah and Ezekiel 
prophesy 



lly. 



5S8 




Hy. 



Ho SHEA 

Samaria taken- 
the ten tribes carried into cap- 
tivity by Shalmanezer, son of 
Tiglath-pileser. 

This was the end of the kingdom 
of Israel, after having con- 
tinued a separate kingdom 254 
years, 



The temple destroyed, and Ju- 
dah carried captive to Babylon 
468 years after David began to 
reign over it; 388 years after 
the falling off of the ten tribes, 
and 134 years after the destruc 
tion of the kingdom of Israel, 
As with individuals so with 
nations, iniquity is their ruin. 
Ps. ix. 17. 



« a 5 c 

S 60 tic W] 

$1 §2 




731 



N. B. Those names in Capitals are the heads of separate families. 
The remarks already made on the chronological difficulties of Scripture must be borne in mind 
on referring to this Table. 

As an illustration of the value of this Table may be noticed the state of Israel during pious Asa's reign in Judah, 
Jeroboam was on the throne at the beginning of his reign and Ahab at the end of it ; between whom were Nadab, 
Baasha, Elah, Zimri, Tibni, and Omri, undermining and destroying one another, showing that " for the 
transgression of a land many are the princes thereof" (Prov. xxviii. 2), and that as they increased in idolatry, they 
increased in misery. 

M 4 



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BOOKS OF THE OLD TESTAMENT. [PART III. 



§ ix. On the Booh of Ezra. 

Ezra was a priest, and is generally supposed to have 
revised all the books of which the Holy Scriptures then 
consisted, disposing them in their proper order, and settling 
the canon of Scripture for his time a . He was a man of 
deep humility b , and fervent zeal for God's honour c ; 
anxious to commend his service to others d ; deeply grieving 
over those who were departing from it e ; and sparing no 
pains to bring them to repentance f . 

This book gives the history of about eighty years, being 
a continuation of Jewish history from the time at which the 
Chronicles conclude ; for it begins with a repetition of the 
two verses with which the Second Book of Chronicles ends. 
It consists of three parts. 

I. It relates the return of the Jews from their capti- 
vity in Babylon under the charge of Zerubbabel, the grand- 
son of Jehoiakin king of Judah, particularly informing us 
upon what encouragement and in what numbers they re- 
turned, ch. i. ii. 

II. It gives an account of the rebuilding and dedication 
of the temple, notwithstanding the repeated hindrances 
from the Samaritans, ch. iii. — vi. 

III. It relates the journey of Ezra to Jerusalem as a 
deputy of Artaxerxes, and, on his arrival, his deep mourn- 
ing over and dissolution of the marriages of the Jews with 
heathen women, ch. vii. — x. The great effects following 
upon his earnest intercession on this account are a strong 
encouragement to us to pray for each other, ch. ix. 5 ; 
x. 1. 

This book records the fulfilment of the prophecies of 
Isaiah (xliv. 28), and Jeremiah (xxv. 12 ; xxix. 10), one 
of whom had predicted the name of their deliverer, the 
other the exact time of their deliverance. It is important 
also to remark, that God foretold by his prophet Jeremiah, 
not only the time of the return of the Jews, but also the 
penitent state of heart which should be the cause of it. 
Jer. xxix. 12—14 ; xxxi. 8, 9. 18—20, &c. 



a See Poole. 

b Ezra ix. 10—15. 

c Ezra vii. 10 ; viii. 21—23. 



d Neh. viii. 2—8. 
e Ezra ix. 3 ; x. 6. 
f Ezra x. 10. 



CH. II. § X.] 



NEHEMIAH. 



249 



The gracious commission of Artaxerxes s is also a won- 
derful illustration of God's power over men's hearts, and of 
his care of his Church ; Artaxerxes' decree being much 
more advantageous to the Jews than even that of Cyrus. It 
is very remarkable how every opposition they met with 
wrought for their good in the end h . 

The book of Ezra should be read w T ith the prophecies of 
Haggai and Zechariah. Compare Ezra v. 2, with Hag. i. 12, 
and Zech. iii. iv. These prophets were raised up particu- 
larly to encourage the people in the arduous work of build- 
ing the temple, which was to be glorified by the presence 
of Christ. See Haggai ii. 7- 9 ; Zech. ii. 10 ; iii. 8 — 10. 

In observing the preparation made for the coming of our 
Lord Jesus Christ in the events of this book, we may not 
only remark the rebuilding of the temple, which was a type 
of his Church, but may also observe, that an ancestor of 
the promised Messiah 1 (Sheshbazzar or Zerubbabel) was 
appointed in the providence of God to lead his people from 
Babylon ; and that their first care on their return was to 
renew their daily sacrifice k , that rite in their dispensation 
which in so especial a manner pointed to the sacrifice of 
Christ. 

The return of the Jews from Babylon is described by the 
prophets as a most glorious display of the providence of 
God 1 ; and, like the deliverance of the Israelites from 
Egypt, is typical of the deliverance of sinners from spiritual 
bondage, and of their pilgrimage to the heavenly Canaan 
under the care of God their Saviour. Isa. xxxii. 2 ; xlii. 
16; xlix. 10; li. 11. 

§ x. On the Book o/Nehemiah. 

It appears that though the temple had been rebuilt under 
the administration of Ezra, the walls and gates of the city 
were yet in the state of ruin in which the Chaldeans had 
left them, and that consequently the inhabitants lay open to 
the insult of every enemy who chose to attack them : Nehe- 
miah, the writer of this book, was the instrument raised up 
for their protection. Though a Jew and a captive, he was, 
through the overruling providence of God, selected to the 

s Ezra vii. 11—26. k Ezra iii. 2. 

h Ezra v. vi. 1 Isa. xliii. 19 ; liv. 17. 

i Matt. i. 12; Ezra i. 8; iii. 8. 

M 5 



250 BOOKS OF THE OLD TESTAMENT. [PART III. 

office of cupbearer to Artaxerxes, the king of Persia ; one 
of the most lucrative and confidential situations in that 
court. Though thus in the midst of abundance and honour, 
yet when he heard of the distressed state of his city, Jeru- 
salem, he was deeply afflicted by it m . He made it the 
subject of solemn prayer 11 ; and after four months an op- 
portunity was given him of petitioning the king for leave 
to go to Jerusalem. The spirit of prayer, in which he 
made this petition, is very observable °. The king, probably 
influenced by Esther his queen, appointed Nehemiah 
governor of Jerusalem, with a commission to rebuild the 
walls, and provide for the welfare of his people. Nehemiah 
executed his commission for twelve years with great suc- 
cess, amidst much opposition p, consecrating both his labour 
and wealth to the object % After this he returned to Arta- 
xerxes at Shushan ; but at length went back to Jerusalem, 
and employed various measures to promote the further re- 
formation of the Jews, particularly in the correction of 
those abuses which had crept in during his absence. This 
book may be thus divided : — 

Chap. i. and ii. 1 — 11, contains the account of Nehe- 
miah's departure from Shushan, and arrival at Jerusalem ; 
Chap. ii. 12 — 20 ; iii. — vi. 15, the building of the walls ; 
Chap. vii. — xii., the first reformation accomplished by 
Nehemiah ; Chap, xiii., the second reformation accom- 
plished by Nehemiah on his return to Jerusalem. 

Nehemiah presents to us a noble example of true pa- 
triotism ; the fear of God r being the principle from which 
it flows, and the making religion the foundation of our 
country's welfare the good at which it chiefly aims. In 
this view it may be remarked how anxious he was to pro- 
mote among his people the due observance of the Sabbath ; 
the neglect of which had brought upon them the wrath of 
God s . In his devout acknowledgment of God in every 
thing 1 (deriving the chief motives to perseverance from a 
consideration of his attributes u ) ; in his union of watchful- 
ness with prayer, of diligence with dependence x ; and in 

m Neh. i. 3, 4. ■ Neh. v. 15. 

* Neh. i. 5—11. s Nell. xiii. 18. 

Neh. ii. 4. t Neh. i. 11 ; ii. 18. 

P Neh. iv. 23. » Neh. iv. 14. 

<l Neh. v. 14. x Neh. iv. 9. 20. 



CH. TI. § xi.] 



ESTHER. 



251 



his humility in tracing all good in himself to the grace of 
God y , we may also imitate him. Sanballat and others 
ridiculed and persecuted him, and attempted to draw him 
into sin z : yet still he was successful, and his success 
should be our encouragement, assuring us of the blessed- 
ness of the man that trusteth in God. 

This book takes up the history of the Jews about twelve 
years after the close of the book of Ezra. In the 9th chap., 
which contains a confession of the sins of the Jews, a valu- 
able epitome of their history is given, in the light in which 
it is ever of such importance to view it, viz. as a moral his- 
tory, k e. a selection of facts to illustrate principles, to teach 
us what God is, and what we are. It gives exalted views 
of the majesty a , justice b , and mercy of God c , suggesting 
the influence such views ought to have on us. It presents 
awful views of the depravity of human nature d , and of the 
evil of sin, and thus shows man's need of redemption. 
In the allusion to the Spirit e , is also seen the germ of that 
doctrine which is unfolded in the Gospel. 

The administration of Nehemiah lasted about ihirty-six 
years ; and with this book closes the history of the Old 
Testament. 

§ xi. On the Book of Esther, 

The events recorded in this book may be classed under 
the three following heads : — 

I. The evil anticipated by the providence of God, in the 
promotion of Esther, a poor Jewish orphan, to the throne of 
Persia, and in the great service rendered to the king by her 
relation Mordecai, in detecting a plot against his life, ch. i. ii. 

II. The evil threatened, in the advancement of Haman, 
and his design of utterly extirpating the whole Jewish 
nation, ch. iii. 

III. The evil defeated, and overruled to the greater good 
of the Jews, and even of the heathens, ch. iv. — x. 

The power of the Persians being at that time paramount in 
Asia, if the design of Haman had succeeded, the Jews, not 
only in Persia, but throughout the world, would have been 
annihilated f , and with them the whole visible Church of 

y Neh. ii. 12; vii. 5. c Neh. ix. 17. 

z Neh. ii. 19; vi. 6—12. d Neh. ix. 16. 26. 28. 

a Neh. ix. 6— 32. e Neh. ix. W. 30. 

*> Neh. ix. 33. *' Esther iii. 13, &c. ; viii. 9. 

M 6 



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BOOKS OF TUE OLD TESTAMENT. [PART III. 



God. In observing the means by which this evil was 
defeated, Ahasuerus' sleepless night s appears a very im- 
portant link in the chain, and illustrates how the providence 
of God makes use of the most trifling, and what to us might 
seem the most accidental circumstances, to accomplish his 
will h . The time also when it was defeated is no less 
remarkable. Haman's plot was confounded when he had 
procured the royal decree, when he had fixed a time, when 
he had issued forth letters to destroy the people of God, 
and when they were on the brink of ruin, and he in the 
height of confidence. 

The Feast of Purim, instituted in commemoration of this 
deliverance of the Jews, is still kept annually by them, in 
their month Adar ? which corresponds with part of our 
February and March. 

In reference to the confidence with which Mordecai anti- 
cipated deliverance i i Bishop Hall has the following im- 
portant remark : — " He saw the day of their common 
destruction enacted ; he knew the Persian decrees to be 
unalterable, but withal he knew there was a Messias to 
come. He was so well acquainted with God's covenant 
assurances to his Church, that he can, through the midst of 
those bloody resolutions, foresee indemnity to Israel ; ra- 
ther trusting the promises of God than the threats of man. 
This is the victory that overcomes all the fears and fury of 
the world, even our faith." See 1 John v. 4, 5. 

As the events recorded in the Book of Esther happened 
before some of those recorded in Ezra and Nehemiah, the 
following dates may be of use : — 

Date | Date 



Cyrus proclaims liberty to 
the Jews (Ezra i. 2) .... 536 

Foundation of the Temple 
laid (Ezra iii. 8 — 13) 535 

Samaritans hinder the build- 
ing of it (Ezra iv. 5) .... 534 

Artaxerxes (called in profane 
history Cambyses) forbids 
it (Ezra iv. 17—25) 529 

Haggai and Zechariah urge 
them to proceed (Ezra v. 1) 520 

The Samaritans again inter- 
fere, but are restrained by 
a decree of Ahasuerus (or 



Darius Hystaspes) (Ezra 

v. vi.) 519 

Esther made queen (Esther 

i.ii.) 518 

The Temple finished (Ezra 

vi. ) 515 

Haman plots the destruction 

of the Jews (Esther iii. iv.) 510 
Ezra sent to govern Judea 

(Ezravii.) 46*7 

Nehemiah sent (Neh. ii.) . . 445 
Malachi, the last of the pro- 
phets, contemporary with 
Nehemiah 415 



8 Esther vi. 1. k Rom. viii. 28. i Esther iv. 14. 



CH. II.] 



QUESTIONS. 



253 



Questions adapted to any Chapter of the Historical Parts of the Old 
Testament. 

After having read a chapter in the Historical Parts of the Old Tes- 
tament, the following questions may be asked, as an assistance to 
draw out the improvement to be derived from it. 

1. What persons are mentioned in this chapter ? 

2. What facts? 

3. What places \ 

4. Point out the places in the map. 

5. Are these persons, facts, places, mentioned in any other parts of 
the Bible? 

6. Is there an account in this chapter of any duty performed ? 

7. Does it appear to have been performed in a right or a wrong 
spirit ? 

8. Is there any thing in this chapter which shows you the value of 
God's blessing, or the means by which you may obtain or lose it % 

9. Is there an account of any sin committed ? 

10. Can you trace what led to the commission of that sin k % 

11. Can you trace by what consequences, either to themselves or 
to others, it was followed 1 ? 

12. Were they such consequences, as they, who committed the sin, 
had previously expected 111 ? 

13. How does God speak of that sin in other parts of the Bible ? 

14. Can you compare what the persons did in this chapter, with 
the conduct of any others mentioned in Scripture ? 

15. Does God give in this chapter any example, any command, 
promise, threatening, &c, which you can apply to yourself ? 

16. What may you learn of the attributes of God from this chapter ? 

17. Is there any prophecy given or fulfilled in this chapter \ 

18. Is there any thing which reminds you of the Lord Jesus Christ, 
any type, or any thing which shows man's need of Him as a Saviour % 

19. Is there any thing which shows man's need of the Holy Spirit ? 

20. Is there any proverb of Scripture illustrated by any of the 
events recorded in this chapter \ 

k Thus Saul at one time greatly loved David (1 Sam. xvi. 21 ) : 
observe what first excited his jealousy. (1 Sam. xviii. 8.) 

Indolence prepared the way for David's grievous fall (2 Sam. xi. 1) ; 
and probably pride led him to number the people. (1 Chron. xxi. 1.) 
Evil counsellors led to the apostasy of Joash. (2 Chron. xxiv. 17.) 

1 Thus the sin of Dathan and Abiram (Numb. xvi. 27. 32), and of 
Achan (Joshua vii. 24), involved the destruction of their families as 
well as of themselves. 

Hiel was punished in the death of his children, while probably he 
was suffered to live. (1 Kings xvi. 34.) 

m Thus when Gideon made the ephod, he little thought of the snare 
it would become (Judges viii. 27) ; when Saul forced himself to offer 
a burnt offering, he little thought it would cost him his throne (1 Sam. 
xiii. 12. 14) : David little thought the assistance he obtained through 
deceit from Ahimelech would be the occasion of the destruction of a 
city of the priests. (1 Sam. xxi. 2 ; xxii. 19.) 



254 



BOOKS OF THE OLD TESTAMENT. [PART IU. 



21. Are you reminded in reading this chapter of any part of the 
prayers, or other formularies, of the Church of England ? 

For further hints, refer to Archbishop Seeker's Advice, p. 47. 

Questions which may be used after liaving read through any of the Histo- 
rical Books of the Old Testament, or parts of such books which include 
several chapters. 

I. General Questions. 

1. Why is this book called ? 

2. Over how long a period does the history contained in this book 
(or part of the book) extend ? 

3. How long was this before the birth of our Saviour ? 

4. What is the number of chapters in this book \ 

5. What are the principal subjects ? 

6. Can you arrange the chapters under these subjects ? 

7. Are there any references made to these subjects in any other 
parts of the Bible ? 

8. Have we any notice of these subjects in the Book of Psalms ? 

9. In what places did the principal events mentioned in this book 
happen \ 

10. Are any other remarkable events recorded in the Bible, said 
to have happened in those pkices % 

11. Are any other nations than that of the Israelites mentioned in 
this book ? Give some account of them. 

12. What are the names of the persons whose history is most pro- 
minent in this book ? 

13. Mention some of the most remarkable circumstances in the 
lives of those persons. 

14. What are the excellences or defects of their character 11 ? 

15. Is any reference made to these persons in other parts of 
Scripture \ 

16. Do such references throw any additional light on their character \ 

17. Is there any person in Scripture of whom you are reminded as 
having acted like them, or who, under the same circumstances, acted 
very differently from them ? 

18. Does it contain any instance illustrating the influence of exam- 
ple, i. e. of one person's conduct inducing others to act like him ? 

19. Is there any reference to natural history, as animals, trees, 
plants, &c. ? (See page 123.) 

20. Is there any reference to manners and customs, &c, peculiar 
to Eastern nations, their houses, dress, &c. ? (See page 136, Sec.) 

21. Are any, and what, miracles recorded in this book ? 

n Sometimes our particular attention is drawn to this. Thus of 
Hanauiah (Neh. vii. 2) it is said he was a faithful man, and feared 
God above many. See also 2 Kings xviii. 5, as to Hezekiah ; 2 Chron. 
xxiv. 7? as to Athaliah ; and I Kings xviii. 3, as to Obadiah. 

° Thus Hezekiah's confidence in God inspired a like confidence in 
his people. (2 Chron. xxxii. 7 5 8.) The example of Jeroboam, the first 
king of the ten tribes of Israel, was followed by every succeeding 
king. They all trod in the steps of the idolatry he established. Lot's 
sons-in-law were not influenced by his example, but remained in 
Sodom. (Gen. xix. 14.) 



CH. II.] 



QUESTION'S. 



255 



22. What prophecies are given or fulfilled respecting either per- 
sons or nations I If gradually fulfilled, trace the various steps of the 
fulfilment P. 

23. Did any, and what prophets, whose writings form part of the 
Bible, live during this period ? 

24. Do their writings throw any light on the history here recorded, 
particularly on the moral conduct of the Jews, their sins, &c. ? 

II. Questions on the attributes of God. 

What illustrations does this book (or part of a book) give of (1) the 
power of God ? (2) God's knowledge and notice of what men do and 
think ? (3) the justice of God in punishing sin ? (4) his long-suffering 
in delaying to punish the wicked ? (5) his mercy in forgiving? (6) his 
grace in helping ? (7) his readiness to hear prayer? (8) his providence, 
particularly in his direction of what seemed to be chance, his control 
over men's minds, wills, passions, counsels, actions, &c, and in over- 
ruling evil for good ? (9) his faithfulness in fulfilling his promises % 
&c. &c. (10) and what effect ought these several views of God to have 
on your feelings and character ? What practical use should you make 
of these attributes as motives to duty <1 ? (See page 198.) 

III. Questions on the Character and Condition of Man. 

1. With the views given above of the perfections of God, contrast 
the character of man ; any instances which occur in this book of men's 
(1 ) weakness, (2) ignorance of the future, (3) injustice, (4) impatience, 
(5) cruelty, (6) inconstancy, &c. (7) What effect ought these several 
views of the character of man to have on you in your intercourse with 
your fellow-creatures r ? 

2. Are there any instances in this book of those who resisted 
temptation ? 

3. Are there any instances of the blessings attending obedience to 
God? 

4. Are there any instances of those who yielded to temptation t 

5. What was the nature of the temptation by which they were 
overcome ? (See page 199.) Was it the praise or the fear of men, 
the example of others, &c. ? 

6. What illustrations do you here find of the folly and deceit of sin s ? 
7« From passages in this book, show the progress of sin. (See p. 200.) 
8. Show also the evil of sin. (See p. 200.) 



P Thus the prediction against Eli (1 Sam. ii. 31 — 34) began to be 
fulfilled when Hophni and Phineas were killed (1 Sam. iv.); then 
again by the massacre of his descendants by Saul (1 Sam. xxii.) ; and 
eighty years after the threatenings, by the deposition of Abiathar 
from the priesthood. (1 Kings ii. 27.) 

Q See 1 Chron. xxviii. 9 ; Job xlii. 2 — 6 ; Nehem. iv. 14 ; Psalm 
cxxx. 4 ; 2 Cor. xii. 9, in some measure illustrating this. 

* Isaiah ii. 22; xli. 10—12; li. 12, 13; xxxi. 1—3. Gal. vi. 1. 

s For instance, the men of Ashdod acknowledge and smart under 
the power of God, and yet cling to the worship of Dagon (1 Sam. v. 
2—7) ; and Amaziah worships the very gods whom Jehovah enabled 
him to overcome. (2 Chron. xxv. 14.) 



256 



BOOKS OF THE OLD TESTAMENT. [PART III. 



9. Of what particular virtues is there any illustration, any instance 
of repentance, faith, &c, returning good for evil, &c. t ? 

10. Is there any illustration of counterfeit virtues ? of conduct that 
seemed right, but did not proceed from right motives ? of false re- 
pentance, zeal, &c. ? Are any persons mentioned who either by what 
they said or did, seemed to be influenced by right feeling, but after- 
wards turned aside u % 

11. Of what particular sins is there any illustration, as idolatry, 
unbelief, neglect of warnings, abuse of God's blessings, &c, lying, 
covetousness, envy, pride, impatience of reproof, &c. \ 

12. Are there any instances of good children, good parents, ser- 
vants, masters, husbands, wives ; good kings, magistrates, &e. ; or 
the contrary ? 

13. What instances are given of those in affliction ? 

14. What were its effects upon them ? Did it lead them to pray ? 
Did it lead them to alter their conduct, &c. ? 

15. Give some illustration of the nature of human life ; that is, 
of the disappointments, the fears, the sudden changes to which men 
are liable v . 

16. Is there any illustration in this book of the vanity of the world, 
the insufficiency of things which men most esteem, to make them 
happy, as riches, power, &c. ? 

IV. Questions in reference to the Preparation made for the Coming of 
our Lord Jesus Christ. 

1. What types are given in this book concerning our Saviour, 
either in persons or things ? 

2. Can you show from the New Testament in what the resemblance 
consisted ? 

3. What prophecies are there in this book respecting the Saviour \ 
Is there any allusion to these prophecies in the New Testament ? 

4. What general proofs are afforded by the events of this book of 
man's need of a Saviour, or of the holiness of God in his abhorrence 
of sin ? 

5. What proof does this book afford of man's need of the Holy 
Spirit to expose to him his sin, and to enable him to overcome it % 
(These proofs may be shown by instances of men's tendency to sin, 
the self-deceit accompanying it, the vain excuses made for the com- 
mission of it, &c.) 

6. Do you, from any thing recorded in this book, learn how and for 
what you ought to pray \ 



t See Rom. xii. 9 — 21 ; 1 Cor. xiii. ; and Gal. v. 22, &c, noticing 
the examples from Scripture which illustrate any of the fruits of the 
Spirit referred to in these passages. 

^ 1 Kings xviii. 39 ; 2 Chron. xi. 17 ; xii. 1 ; Deut. v. 28, 29. 

v See, for instance, Jephthah's disappointment, and at such a 
moment, in the loss of his only child (Judges xi. 34, 35) ; Naaman's 
leprosy (2 Kings v. 1) ; Jeroboam's bereavement (I Kings xiv. 12 — 
17); Benhadad (1 Kings xx. 3. 31); the Shunammite (2 Kings iv. 
20); Nebuchadnezzar's insanity (Dan. iv. 30, 31); and his grand- 
son's destruction on the very night of his festivity. (Dan. v. 9. 30.) 



CH. III. § i.] 



JOB. 



257 



CHAPTEB III. 

THE POETICAL BOOKS. 

Contents— § i. On the Book of Job. § ii. On the Booh of Psalms. 
§ iii. On the Book of Proverbs. § iv. On the Book of Ecclesiastes. 
§ v. On the Song of Solomon. 

These Books, which are five in number — namely, Job, 
Psalms, Proverbs, Ecclesiastes, and the Canticles or Song 
of Solomon, are so called, because they are almost wholly 
composed in Hebrew verse. 

§ i. On the Book of Job. 

That Job was a real character, is proved by the manner 
in which he is spoken of by Ezekiel and St. James w . He 
was an inhabitant of Uz, in that part of Arabia bordering 
on Judea ; and has been supposed to be descended from 
Uz, the elder son of Nahor, Abraham's brother. 

Elihu, in reckoning up the modes of Divine revelation, 
takes no notice of the delivery of the Mosaic Law ; nor 
does there seem any allusion to the Jewish history in any 
part of the book. Hence Job is supposed to have lived 
before Moses, and this book to be the oldest in the world. 

It may be divided into three parts. 

I. A narrative of an eminent servant of God suddenly 
plunged from the greatest prosperity into deep affliction — 
the entire loss of property, children, health — which he 
bears with the most exemplary patience, ch. i. ii. 1 — 10. 

II. A controversy, which was a source of yet heavier 
trial to Job, and which originated in the visit of his three 
friends, Eliphaz, Bildad, and Zophar. He was tempted to 
complain to them of his situation ; but they, having taken 
up the erroneous notion that deep affliction was a certain 
proof of the great wickedness of him who suffered it, instead 



w Ezek. xiv. 14 ; James v. 11. 



258 



BOOKS OF THE OLD TESTAMENT. 



[part III. 



of comforting Job, charged him with hypocrisy, as guilty of 
some hidden wickedness x . In the vehemence with which 
Job asserts his integrity, he reflects not only on the injustice 
of his friends, but in some measure on the inequality of the 
providence of God ; as though the tenor of his past life 
entitled him to other treatment than that which he received 
at God's hands. But his appearing thus to account himself 
righteous in his own eyes y kindled the wrath of a fourth 
friend, who had hitherto been silent. While condemning the 
unjust insinuations of Job's three friends, because they had 
found no answer, £ e. no convincing reply, and yet had 
condemned Job as a hypocrite and ungodly man 2 , Elihu 
also sharply reproves Job for "justifying himself, rather 
than God a ." After which the Lord Himself answers Job out 
of the whirlwind ; not condescending to enter into any par- 
ticular explanation of his conduct ; but from a consideration 
of his infinite and unsearchable greatness as seen even in 
creation b , convincing Job of his presumption, his ignorance, 
and guilt, in arraigning his providence, ch. ii. 11 ; xli. 

III. The issue of the narrative and of the contro- 
versy seen in the deep repentance of Job ; God's reproof 
of Job's three friends ; his appointing them to offer sacri- 
fice, which, through the intercession of Job, removed from 
them God's anger ; and his promoting Job to yet greater 
prosperity than he had before his affliction, ch. xlii. 

This book is interesting as containing the earliest record 
of Patriarchal religion, as it was professed by one probably 
not of the promised seed. 

This book also remarkably displays the providence of God, 
and the plan of his moral government, and illustrates with 
unrivalled magnificence the glory of the Divine attributes : 
see, particularly, when the Almighty addresses Job. It 
forcibly alludes to the doctrine of human depravity c , speaks 
of sacrifice as the divinely appointed means of removing 
God's anger d , and shows the benefit of intercessory prayer e . 

In ch. xix. 25 — 29, Job is generally understood to have 
spoken of a future resurrection and judgment to come. 



* Job iv. 7—9 ; viii. 13 ; xviii. 21 ; 

xxii. 5. 
y Job xxxii. 1, 2. 
z Job xxxii. 3. 

a Job xxxiii. 8, 9; xxxiv. 5. 9. 35. 



b Job xxxviii. — xlii. 
c Job xiv. 4 ; xv. 1.4 — 16. 
d Job i. 5 ; xlii. 8. 
e Job xlii. 8, 9. 



ch. in. § ii.] 



THE PSALMS. 



259 



Under this view of the passage, his faith in a promised 
Redeemer is especially to be noticed : as showing the har- 
mony of character in the servants of God in every age. Job, 
Abraham f , Moses s, David h , the Prophets 1 , derived their 
chief happiness from the same source as those who are born 
under the Christian dispensation. See Art. VII. of the 
Church of England. 

1. Let the young imitate Elihu's humility k . Though 
competent to speak best he spoke last. 

2. How much of heavenly wisdom is necessary to con- 
duct controversy properly, when even Job failed in it ! 

3. It well becomes us to confess ourselves to be miser- 
able offenders, when even Job abhorred himself, and said, 
" Behold, I am vile 1 ." He who knows himself best, esteems 
himself least. 

§ ii. On the Booh of Psalms. 

This is a collection of sacred hymns, most of which were 
composed by David, who is hence called the sweet Psalmist 
of Israel. 2 Sam. xxiii. 1. 

Bishop Home describes the Book of Psalms as an epitome 
of the Bible, adapted to the purposes of devotion ; and in 
the language of this Divine book, the prayers of the Church 
have been offered up to the throne of grace from age to age. 
The Fathers assure us that in the earlier times, the whole 
Book of Psalms was generally learnt by heart ; the Psal- 
mody was every where used at meat, and in business ; that 
it enlivened the social hours, and softened the fatigues of life. 

Hooker says, " What is there necessary for man to know, 
which the Psalms are not able to teach ? Let there be any 
grief or disease incident unto the soul of man, any wound 
or sickness named, for which there is not in this treasure- 
house a present comfortable remedy at all times to be found." 

In illustration of these remarks, it may be noticed that 
some of the Psalms are expressions of praise and adoration, 
which display the majesty, power, goodness, and other at- 
tributes of God, as Psalm civ. cxxxix. : others are songs of 
thanksgiving, blessing God for mercies bestowed, as Psalm 



i John viii. 56. 
S Heb. xi. 26. 
h 2 Sam. xxiii. 5. 



i 1 Pet. i. 10, 

k Job xxxii. 4 — 6. 

l Job xlii. 6 ; xl. 4. 



260 



BOOKS OF THE OLD TESTAMENT. [PART III. 



ciii. : others are prayers in which are implored the mercy of 
God, the pardon of sin, as Psalm li. ; deliverance from 
danger, as Psalm xvii. ; deliverance from affliction, as Psalm 
cxxiii. : while in others intercession is made — for the Church, 
as Psalm cxxii. — for the heathen, as Psalm lxvii. Some of the 
Psalms are historical, as Psalm lxxviii., composed with a view 
to preserve the remembrance of the most considerable events 
which befel the Jewish nation ; while others describe the ex- 
cellency of God's law, as Psalm xix. and cxix. ; the character 
of good and bad men, as Psalm i. ; the vanity of human life, 
as Psalm xc. Lastly, some of them are prophetical, pre- 
senting us with predictions relating to the Lord Jesus Christ 
and the times of the Gospel ; finely illustrating the " con- 
nexion which subsisted between the two covenants, and 
shedding an evangelical light on the Mosaic dispensation by 
unveiling its inward radiance." Thus, — 

Psalm xl. 6, speaks of our Lord's coming in our nature 
to abolish the Mosaic dispensation, of which " sacrifice and 
offering " was the distinguishing feature (see Heb. x. 5). 

Psalm cxxxii. 11, predicts that the Messiah should be of 
the family of David (see Acts ii. 30). 

Ps. xlv. 6, 7, declares his Divine nature (see Heb. i. 8). 

Psalm cxviii. 22, quoted six different times in the New 
Testament, foretels the rejection of Him by the Jews ; 

Psalm xxii. his suffering on the cross ; 

Psalm xvi. 9 — 11, his resurrection (see Acts ii. 27) ; 

Psalm lxviii. 18, his ascension, and sending the Holy 
Spirit (see Eph. iv. 8) ; 

Psalm lxix. and cix., the sore judgment which should 
befal Judas and the Jewish nation (see Rom. xi. 9, 10, and 
Acts i. 20) ; 

Psalm cxvii., the call of the Gentiles (see Rom. xv. 11) ; 
and Psalm lxxii., the final triumph and universal establish- 
ment of Messiah's kingdom throughout the earth. 

Of the prophetic Psalms, the most remarkable, as apply- 
ing throughout and exclusively to Christ, is Psalm ex. 

Nearly fifty of the Psalms are quoted in the New Testa- 
ment, which shows how frequently our Lord made use ot 
that book to instruct his disciples that He was the Christ. 
See Luke xxiv. 44. 

What is historical, as it relates to David and the Jewish 
Church, is often typical, and so prophetic as it relates to 



ch. in. § ii.] 



THE PSALMS. 



261 



Jesus Christ and to his Church, either militant or triumph- 
ant m . While David is describing his own enemies, suffer- 
ings, and triumph, the Spirit enlarges his sentiments, and 
swells out his expressions to a proportion adapted to the 
character of the Messiah, of whom David was so eminent a 
type, that our Saviour is often expressly described in Scrip- 
ture by his name n . 

Forgiveness and mercy towards the persons of his own 
enemies were distinguishing parts of David's character ; of 
which we see very beautiful proofs in 1 Sam. xxiv. 4 — 10 ; 
xxvi. 7—13; 2 Sam. i. 17—27; iv. 8—12; xix. 16— 
23. But in some of the Psalms, David utters bitter curses 
against his enemies. The most remarkable in this respect 
are Ps. lxix. and cix. ; but these, as is seen above, Peter 
applies as prophecies fulfilled in the punishment of Judas 
and of the Jews. This teaches us that we are to understand 
the curses contained in the Psalms, as threatenings ut- 
tered, or judgments foretold, by a Prophet of God, against 
hardened and finally impenitent sinners : and that the 
feeling with which we should repeat them, should be an 
awful sense of God's holiness and justice in the punishment 
of sin. 

111 In reference to this subject, Bishop Home has the following re- 
mark : " Upon this principle it is easily seen that the objections which 
may seem to lie against the use of Jewish services in Christian con- 
gregations, cease at once. Thus it may be said, Are we concerned 
with the affairs of David aud of Israel \ Have we any thing to do with 
the ark and with the temple % They are no more. Are we to go up to 
Jerusalem and to worship on Zion % They are desolated and trodden 
under foot by the Turks. Are we to sacrifice young bullocks accord- 
ing to the law % The law is to be abolished, never to be observed again. 
Do we pray for victory over Moab, Edom, Philistia, or for deliverance 
from Babylon % There are no such nations, no such places in the world. 
— What then do we mean, when,taking such expressions in our mouths, 
we utter them in our own persons as parts of our devotions before God? 
Assuredly we must mean, a spiritual Jerusalem and Zion; a spiritual 
ark and temple ; a spiritual law ; spiritual sacrifices, and spiritual vic- 
tories over spiritual enemies, all described under the old names, which 
are still retained, though old things are passed away and all things are 
become new. By substituting Messiah for David, the Gospel for the 
law, the Church Christian for that of Israel, and the enemies of one for 
those of the other, the Psalms are made our own." — Bishop Home on 
Psalms, Preface. 

n Isa. Iv. 3 ; Jer. xxx. 9 ; Ezek. xxxiv. 23 ; Hosea iii. 5. 



262 



BOOKS OP THE OXD TESTAMENT. 



[part HI, 



The following TABLE, showing the probable occasion when 
each Psalm was composed, is abridged from Townsend's 
Harmony of the Old Testament. 



Psalms. 



After what 
Scripture. 



Probable occasion on which each Psalm was 
composed. 



B.C. 



i Nehem. xiii. 3 Written by Ezra as a preface to the Book of Psalms 

ii. .. ... i Chron. xvii. 27 ... { ^the deli very^ the promise by Nathan to- 



rn..... 

iv. ... 

v. ... 

vi. ... 

vii. . 

viii. , 

ix. ... 
x. 



XI. 

xii. 

xiii. ... 
xiv 
xv. 
xvi. 
xvii. 
xviii. 



444 
1044 



\ David— a prophecy of Christ's kingdom 

2 Sam. xv. 29 On David's flight from Absalom 

2 Sam. xvii. 29 During the flight from Absalom I 1023 

2 Sam. xvii. 29 During the flight from Absalom j I 

1 Chron. xxviii. 21. Inserted towards the end of David's life 1015 

2 Sam. xvi. 14 On the reproaches of Shimei Il023 

1 Chron. xxviii. 21. Inserted towards the end of David's life il015 

1 Sam. xvii. 4 On the victory over Goliath ^ 11063 

Dan. vii. 28 During the Babylonish captivity i 539 

1 Sam. xix. 3 .„ When David was advised to flee to the mountains 1062 

1 Chron. xxviii. 1... Inserted towards the end of David's life 1015 

Dan. vii. 28 .. During the Babylonish captivity 539 

1 Chron. xvii. 27 ... On the delivery of the promise by Nathan to David!l044 

1 Sam. xxii. 19 On the murder of the priests by Doeg 1060 

1019 
1015 

1036 

1044 



2 Sam. xxii. 51 On the conclusion of David's wars 

xix |1 Chron. xxviii. 21. Inserted towards the end of David's life 

| 2 Sam. x. 19 On the war with the Ammonites and Syrians 

xxii |l Chron. xvii. 27 ... On the delivery of the promise by Nathan 

xxiii. 
xxiv 
xxv. 
xxvi. 
xxvii 

xxyui. . \ 2 chron. xxviii. 21. Inserted towards the end of David's life 1015 

XXIX..../ 

1 Chron. xxi. 30.... On the dedication of the threshing-floor of Araunah|1017 

1060 



£m.... \ U Cnron< XXY iii. 21. [Inserted towards the end of David's life |1015 

a zzl\ 

vi. ... v Dan. vii. 28 During the Babylonish captivity | 539 

vii. .. J 



xxxi. 
xxxii 
xxxiii 
xxxiv. 
xxxv.. 
xxxvi. 
xxxvii 



id 
."} 



1 Sam. xxiii. 12 .... On David's persecution by Saul . 

Sam. xii. 15 On the pardon of David's adultery .... 

1 Sam. xxi. 15 On David's leaving the city of Gath . 

1 Sam. xxii. 19 On David's persecution by Doeg 

Dan. vii. 28 ^ During the Babylonish captivity 



1 Chron. xxviii. 21.;Inserted towards the end of David's life 



2 Sam. xvii. 29 ....'On David's flight from Absalom 

2 Kings xix 7 lOn the blasphemous message of Rabshakeh . 

1 Chron. xvii. 27 ... On the delivery of the promise by Nathan ... 

2 Chron. xx. 26 On the victory of Jehoshaphat.. 



xlii •> 

xliii j* 

xliv 

xiv 

xlvi 

xlvii 2 Chron. vii. 10 . 

xlviii ; Ezra vi. 22 

h 1 !^."'}! ^- vii - 28 

li 2 Sam. xii. 15 ... 

Iii 1 Sam. xxii. 19.. 

liii Dan. vii. 28 

liv 1 Sam. xxiii. 23 , 



1034 

1060 
1060 

539 



lv. , 



On the removal of the ark into the temple 
On the dedication of the second temple .... 

During the Babylonish captivity 

Confession of David after his adultery 

On David's persecution by Doeg 

During the Babylonish captivity 

On the treachery of the Ziphims to David .. 



,|2 Sam. xvii. 2 9 During the flight from Absalom . 



1023 

710 
1044 

896 
1004 
515 

539 

1034 
1060 
539 
1060 
1023 



CH. IIL 



■ § HO 



THE PSALMS. 



263 



Psalms. 



After what 
Scripture. 



Probable occasion on which each Psalm was 
composed. 



B.C. 



lvi. ... 
lvii. .. 
lviii. . 
lix. .. 

lx 

lxi. 
lxii. .. 
lxiii .. 
lxiv. . 
lxv. .. 
lxvi. . 

lxvii 

lxviiL ... 

lxix 

Ixx. ... \ 
lxxi. .. / 

Ixxii 

lxxiii. ... 
Ixxiv. ... 
lxxv...\ 
lxxvL.j 
lxxvii. ... 
lxxviii... 
lxxix. 

lxxx 

lxxxi. 
lxxxii..~ 
Ixxxiii... 
lxxxiv... 
lxxxv.... 
lxxxvi.. 
lxxxvii.. 
lxxxviii. 
lxxxix... 

xc 

xci 

xcii....\ 
xciii„. J 

xciv 

xcv 

xcvi 

xcvii. "\ 
xcviiL I 
xcix. f 

c J 

ci 

cii 

ciii. ...... 

civ 

cv. \ 

cvi. ...J" 

evil 

cviii 

cix. ...... 

cx 

cxi 

cxii.... ( 
cxiii... C 
cxiv. .. J 

cxv 

cxvi...\ 
cxvii.. J 
cxviii.... 
cxix.. 



Sam. xxi. 15 

1 Sam. xxiv. 22 .... 
1 Sam. xxiv. 22 .... 

1 Sam. xix. 17 , 

1 Kings xi. 20 

1 Chron. xxviii. 21, 

2 Sam. xvii. 29 , 

1 Sam. xxiv. 22 .... 
1 Sam. xxii. 19 

1 Chron. xxviii. 21 

Ezra iii. 13 

Dan. vii. 28 

2 Sam. vi. 11 

1 Chron. xxviii. 21 

2 Sam. xvii. 29 , 



When David was with the Philistines in Gath .... 

On David's refusal to kill Saul in the cave 

Continuation of Ps. lvii. 

On Saul surrounding the town of David i 

On the conquest of Edom by Joab ... , 

Inserted towards the end of David's life ......... 

In David's persecution by Absalom , 

Prayer of David in the wilderness of Engedi ... 

On David's persecution by Saul - 

Inserted towards the end of David's life 

On laying the foundation of the second temple 

During the Babylonish captivity 

On the first removal of the ark , 

Inserted towards the end of David's life « 

On Absalom's rebellion 



1 Chron. xxix. 19... 

2 Kings xix. 19.... 
Jer. xxxix. 10 

2 Kings xix. 35 ..... 



On Solomon being made king by his father.. 

On the destruction of Sennacherib 

On the destruction of the city and temple ... 

On the destruction of Sennacherib 



Dan. vii. 28 

1 Chron. xxviii. 21. 

Jer. xxxix. 10 

Dan. vii. 28 ... 

Ezra vi. 22 

2 Chron. xix. 7 

Jer. xxxix. 10 

Ezra iii. 13 

Ezra i. 4... 

1 Chron. xxviii. 21. 

Ezra iii. 7 

Exod. ii. 25 

Dan. vii. 28 

Numb. xiv. 45 

1 Chron. xxviii. 10, 

Dan. vii. 28 



During the Babylonish captivity 

Inserted towards the end of David's life 

On the destruction of the city and temple ..... 

During the Bahylonish captivity ........ 

On the dedication of the second temple 

On the appointment of Judges by Jehoshaphat... 

On the desolation caused by the Assyrians 

On the foundation of the second temple 

On the decree of Cyrus 

Inserted towards the end of David's life 

On the return from the Babylonish captivity .. 

During the affliction in Egypt 

During the Babylonish captivity 

On the shortening of man's life, &c 

After the advice of David to Solomon , 



Jer. xxxix. 10 

1 Chron. xxviii. 21 

1 Chron. xvi. 43 .. 

2 Chron. vii. 10 ... 

1 Chron. xxviii. 21 
Dan. ix. 27 

2 Sam. xii. 15 

1 Chron. xxviii. 21 

1 Chron. xvi. 43 ... 

Ezra iii. 7 

1 Kings xi. 20 , 

2 Sam. xxii. 19 , 

1 Chron. xvii. 27 .., 



During the Babylonish captivity , 

On the destruction of the city and temple 

Inserted towards the end of David's life 

On the removal of the ark from Obed-edom's house 



1060 
1058 
1058 
1061 
1040 
1015 
1023 
1058 
1060 
1015 
535 
593 
1045 
1085 

1023 

1015 
710 

588 

710 

539 
1015 
588 
539 
515 
897 
588 
535 
536 
1015 
536 
1531 
539 
1489 
1015 

539 

588 
1015 
1051 



On the removal of the ark into the temple ... 



Inserted towards the end of David's life 

On the near termination of the captivity , 

On the pardon of David's adultery , 

Inserted towards the end of David's life 

On the removal of the ark from Obed-edom's house 

On the return from the captivity. 

On the conquest of Edom by Joab , 

On David's persecution by Doeg.... , 

On the promise by Nathan to David 



Ezra iii. 7 , 



On the return from the captivity 



2 Chron. xx. 26.... 
Ezra iii. 7 



1 Chron. xvii. 27 . 
Neh. xiii. 3 



On the victory of Jehoshaphat 

On the return from the captivity ...... 

On the promise by Nathan to David . 
Manual of devotion by Ezra 



1004 

1015 
538 
1034 
1015 

1051 

536 
1040 
1060 
1044 

536 



536 

1044 
444 



264 



Psalms. 



BOOKS OF THE OLD TESTAMENT [PART III. 



3 



w 





cxx 
cxxi. 
cxxii. , 
cxxiii. 
cxxiv. 
cxxv. . 
cxxvi. 
cxxvii. 
cxxvii 
cxxix. 
cxxx. . 
cxxxi. . 
cxxxii. 
cxxxiii. 
cxxxiv. 
cxxxv 
cxxxvi 
cxxxvii. 
cxxxviii 
cxxxix. 



After what 
Scripture. 



Probable occasion on which each Psalm was 
composed, 




Dan. vii. 28 
1 Chron. xxviii. 21 

Ezra iii. 7 

Ezra i. 4 

Ezra iii. 7 



During the Babylonish captivity 539 

Inserted towards the end of David's life 1015 

On the return from the captivity j 536 

On the decree of Cyrus 536 



:vi. / 



Ezra iv. 24 

Dan. vii. 28 

1 Chron. xxviii. 21 

2 Chron. xv. 14 

1 Chron. xxviii. 21 
Ezra iii. 7 , 



2 Chron. vii. 10 



Dan. vii. 28 

Ezra vi. 13 

1 Chron. xiii. 4 

cxl |1 Sam. xxii. 19 

cxli 1 Sam. xxvii. 1 

cxlii 1 Sam. xxii. 1 

cxliii 2 Sam. xvii. 29 , 

cxliv 2 Sam. xvii. 29 

cxlv 1 Chron. xxviii. 10, 

cxlvi. to 'Ezra vi. 22 

cl. 



: On the return from the captivity 5S6 

On the opposition of the Samaritans . 535 

During the Babylonish captivity * I 539 

Inserted towards the end of David's life 11015 

On the second removal of the ark ' 1 -5 1 

Inserted towards the end of David's life 1015 

On the return from the captivity 536 

On the removal of the ark into the temple 1004 

During the Babylonish captivity 539 

On the rebuilding of the temple 519 

Prayer of David when made king over all Israel... 'l04S 

On David's persecution by Doeg ! 1060 

Prayer of David when driven from Judea 1055 

Prayer of David in the cave of Adullam 1060 

During the war with Absalom 1023 

On the victory over Absalom 1023 

David, when old, reviewing his past life 1015 

On the dedication of the second temple 515 



§ iii. On the Book of Proverbs. 



The general design of this book is to instruct the young 
at their entrance into public and active life : — that they may 
" know wisdom and instruction ; perceive the words of un- 
derstanding ; receive the instruction of wisdom, justice, 
and judgment ; to give subtilty to the simple, to the young 
man knowledge and discretion." Ch. i. 2 — 4. 

It is very important to observe, that Solomon, the writer 
of this book, lays down this rule as the foundation of all his 
instructions : 4 4 The fear of the Lord is the beginning of 
wisdom :" thus teaching us there can be no virtue in our 
intercourse with our fellow-creatnres, where this is wanting 
as the motive of action. 

We are not, says Bishop Hopkins, generally to expect 
any connexion, either of sense or sentences, in this book of 
Proverbs. Other parts of Scripture are like a rich mine, 
where the precious ore runs along in one continued vein ; 



ch. in. § iii.] 



THE PROVERBS. 



265 



but this is like a heap of pearls, which, though they are 
loose and unstrung, are not therefore the less excellent and 
valuable. 

This book may however be thus divided into five parts. 

Part I., containing the first nine chapters, is a sort of 
preface — the teacher giving his pupil a connected series of 
admonitions, cautions, and encouragements to the study of 
wisdom. 

Part IT., extending from chap, x. to xxii. 16, comprises 
what may be strictly called Proverbs — namely, unconnected 
maxims, expressed with much neatness and simplicity. 

Part III. reaches from chap. xxii. 17 toxxiv. inclusive, 
in which the teacher renews his connected admonitions to 
the study of wisdom. 

Part IV. contains proverbs supposed to have been se- 
lected from some larger collection of Solomon by the men 
of Hezekiah — that is, by the Prophets whom he employed 
to restore the service and writings of the Jewish Church ; 
as Eliakim, and Joah, and Shebna, and probably Hosea, 
and Micah, and even Isaiah. This part, like the second, 
consists of unconnected sentences, and extends from chap, 
xxv. to xxix. 

Part V. consists of the last two chapters ; the first of 
which contains the wise observations and instructions de- 
livered by Agur to his pupils Ithiel and Ucal ; and the 
other the excellent lessons addressed to king Lemuel by 
his mother. 

With regard to the interpretation of the Proverbs, it is 
important to remark, that some of them, though expressed 
without limitation, are yet not to be understood as univer- 
sally true. Thus, — 

Prov. x. 15. " The destruction of the poor is their po- 
verty ;" inasmuch as it exposes them to injuries and abuses. 
But sometimes poverty is a protection, as appears in the 
tremendous judgment inflicted on the Jews by Nebuchad- 
nezzar ; where we are told, he burnt every great man's 
house, taking all that had property captive, but leaving the 
poor of the land to be vinedressers, &c. 2 Kings xxv. 9. 12. 

Prov. x. 27. " The fear of the Lord prolongeth days, 
but the years of the wicked shall be shortened." It is true, 
as a general remark, that piety contributes both to the 
length and enjoyment of life ; but Abel was murdered, and 

N 



266 BOOKS OF THE OLD TESTAMENT. [PART III. 

the life of Cain prolonged. Abijah meets an early death, 
and his wicked father's life is prolonged to a reign of twenty- 
two years. Though Daniel was preserved p, Naboth fell a 
victim to his obedience Pious Jonathan r and apostate 
Saul perished in the same battle ; "the corn is cut down 
with the weeds, but to a better purpose." God inflicts 
judgments, in some instances, to show He governs the 
world at present ; He withholds them in others, to show 
that He will judge it hereafter. 

Prov. xi. 15. " He that hateth suretyship is sure " (see 
also xvii. 18). This is not a condemnation of suretyships 
under all circumstances, but a strong warning against un- 
dertaking them rashly. 

Prov. xvi. 7. " When a man's ways please the Lord, he 
maketh even his enemies to be at peace with him." — Under 
the Old Testament dispensation, when temporal prosperity 
was promised as the reward of obedience, this was, as a 
general truth, remarkably illustrated in the history of the 
Israelites s , more particularly in the cases of Solomon, Jeho- 
shaphat, Asa, &c. Yet, though David's ways pleased the 
Lord, Saul was never at peace with him. Still more truly 
may this be said of Him, who was David's son and David's 
Lord. The Apostle also warns Timothy that all that will 
live godly in Christ Jesus shall suffer persecution t . There is 
however something in the meekness and love of the Christian 
character which tends to conciliate ; and God not unfre- 
quently does cause them to produce this effect. Acts ii. 47. 

Prov. xviii. 22. " Whoso findeth a wife, findeth a good 
thing, and obtaineth favour of the Lord." — Manoah found 
it so u ; but Ahab did not v , nor Job w , nor Jehoram x . 

Prov. xxii. 6. "Train up a child in the way he should 
go, and when he is old he will not depart from it." Pious 
principles instilled in youth seldom fail of operating in old 
age. Moses, Samuel, Timothy, &c, are instances of it. 
Yet wicked Ahaz, one of the most dreadful examples re- 
corded in Scripture of sin and of its consequent punishment, 
was the son of a godly father, and the father of a godly son, 

1 Kings xiv. 13—17. * 2 Tim. iii. 12. 

P Dan. vi. 23. u Judges xiii. 23. 

<1 1 Kings xxi. 3. v 1 Kings xxi. 25. 

Lev. xxv. 23. w Job ii. 10. 

r 1 Sam. xxxi. x 2 Kings viii. 1 8. 
s Exod. xxxiv. 24. 



CH. III. § Hi.] THE PROVERBS. 



267 



Pious Hezekiah was the son of a wicked father, and the 
father of a wicked son. Jeroboam had a pious son, Abijah ; 
and Samuel a Joel and Abiah, who turned out unjust 
judges, though we have no intimation, as in the case of Eli, 
that he had been too indulgent to them. 

We shall find the reading of the Proverbs more profitable, 
if we illustrate the general truths contained in them by 
examples from the historical parts of the Old and New 
Testament *. 

Prov. i. 7. " The fear of the Lord is the beginning of knowledge : 
but fools despise wisdom and instruction." (Rehoboam, 1 Kings xii. 
13 ; Eli's sons, 1 Sam. ii. 25 ; Athenian philosophers, Acts xvii. 18.) 

Prov. i. 10. " My son, if sinners entice thee, consent thou not." 
(Adam, Gen. iii. 6 ; Balaam, Numb. xxii. ; Jehoshaphat, 1 Kings 
xxii. 4; Prophet of Judah, 1 Kings xiii. 15 — 19. 24 ; Micaiah's firm- 
ness, 1 Kings xxii. 13, 14.) 

Prov. i. 32. " The prosperity of fools shall destroy them." (The 
Israelites, Deut. xxxii. 15 — 25 ; Hos. xiii. 6 ; Tyre, Ezek. xxviii. 2. 
16, 17 ; Sodom, Ezek. xvi. 49.) 

Prov. i. 33. " But whoso hearkeneth unto me shall dwell safely, 
and shall be quiet from fear of evil." (Noah, Gen. vi. 22 ; vii. 23; 
Heb. xi. 7 ; see also John x. 28.) 

Prov. iii. 5, 6. " Trust in the Lord w T ith all thine heart ; and lean 
not unto thine own understanding. In all thy ways acknowledge him, 
and he shall direct thy paths." (Asa, 2 Chron. xiv. 9 — 15 ; Hezekiah, 
2 Kings xix. 14, &c. ; Abraham's servant, Gen. xxiv. 12—27 ; Nehe- 
miah vii. 4 ; Ezra viii. 21—23 ; David, 1 Sam. xxx. 6—8.) 

Prov. iii. 33. " The curse of the Lord is in the house of the wicked:" 
(Jeroboam, 1 Kings xiii. 34 ; xv. 29, 30 ; Baasha, 1 Kings xvi. 1 — 4. 
12, 13 ; Ahab, 1 Kings xxi. 17—22 ; Jehu, Hos.i. 4 ; Hazael, Amos 
i. 4 ; Esau, Obad. 18.) " But he blesseth the habitation of the 
just." (Abraham, Heb. xi. 12, contrasted with 2 Kings x. 1 — 8 ; 
Obed-edom, 2 Sam. vi. 11.) 

Prov. iv. 14. "Enter not into the path of the wicked." (Lot, 
Gen. xiii. 10 — 13 ; David, 1 Sam. xxvii. 1.) 

Prov. iv. 18, 19. "The path of the just is as the shining light." 
{The wise men, Matt. ii. 1—13; Nathanael, John i. 46 — 51 ; the 
Eunuch, Acts viii. 27 — 40 ; Cornelius, Acts x. ; Paul, 2 Cor. iii. 18.) 
* The way of the wicked is as darkness : they know not at what they 
stumble." (Ahab, 1 Kings xviii. 17 ; the Jews, Ezek. xviii. 29 ; Jer. 
v. 19. 25. Also, their ignorance, that the cause of their present 
miseries is their rejection of the Messiah, Deut. xxviii. 29.) 

Prov. v. 21. " For the ways of man are before the eyes of the Lord, 
and he pondereth all his goings." (Nathanael, John i. 48 Babel, 
Gen. xi. 4 — 7 ; Sodom and Gomorrah, Gen. xviii. 21.) 

* The author has treated this subject more at large in a work 
entitled, " The Book of Proverbs explained and illustrated from 
Holy Scripture." 

N 2 



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Prov. v. 22. " His own iniquities shall take the wicked himself." 
(Agag, I Sam. xv. 33 ; Adoni-bezek, Judges i. 7 ; Haman, Esther vii. 
10 ; Judas, Matt, xxvii. 3 — 5.) 

Prov. viii. 17. "I love them that love me ; and those that seek 
me early shall find me." (Josiah, 2 Chron. xxxiv. 1 — 3 ; Samuel, 

1 Sam. ii. 26.) 

Prov. ix. 8. K Rebuke a wise son, and he will love thee." (David 
loved Nathan, see page 235 ; Peter loved our Lord, John xxi. 17 ; 
the two disciples constrained their reprover to abide with them, Luke 

xxiv. 25. 29.) 

Prov. x. 1. "A foolish son is the heaviness of his mother." (Esau, 
Gen. xxvi. 34, 35 ; xxvii. 46.) 

Prov. x. 2. " Treasures of wickedness profit nothing :" (Tyre, 
Ezek. xxvi. 15 ; xxvii. ; xxviii. The rich man, Luke xvi. 23.) " But 
righteousness delivereth from death." (Noah, Gen. vii. 1, with Heb. 
xi. 7 ; Dan. v. vi. Belshazzar contrasted with Daniel.) 

Prov. x. 7- " The memory of the just is blessed :" (Elisha, 2 Kings 
xiii. 21 ; Jehoiada, 2 Chron. xxiv. 15, &c. ; Dorcas, Acts ix. 36, &c. ; 
Mary, Mark, xiv. 9.) "But the name of the wicked shall rot." Absa- 
lom, 2 Sam. xviii. 17 ; Jehoiakim, Jer. xxii. 18, 19 ; Jezebel, 2 Kings 
ix. 37 ; Jeroboam, son of Nebat, 2 Kings xiii. xiv. xv.) 

Prov. x. 8. " The wise in heart will receive commandments :" 
(David, 2 Sam. vii. ; the mother of our Lord, John ii. 4, 5 ; the 
nobleman, John iv. 50.) " But a prating fool shall fall." (Amaziah, 

2 Kings xiv.) 

Prov. x. 14. u Wise men lay up knowledge :" (Mary, Luke ii. 51.) 
" But the mouth of the foolish is near destruction." (Nabal, 1 Sam. 

xxv. 10—13 ; the Israelites, Numb. xiv. 27—39.) 

Prov. x. 23. " It is as sport to a fool to do mischief." (Prov. xiv. 
9, " Fools make a mock at sin.") (Abner, 2 Sam. ii. 14—17.) 

Prov. x. 24. " The fear of the wicked, it shall come upon him :" 
(The Canaanites, Josh. v. ; Belshazzar, Dan v. ; Ahab, 1 Kings xxii. ; 
Haman, Esth. vii. 7 — 10.) " But the desire of the righteous shall be 
granted." (Hannah, 1 Sam. i. ; Esther iv. 16 ; viii. 15 — 17 ; Simeon, 
Luke ii. 29, 30 ; see also Ps. xxxvii. 4 ; John xvi. 23, 24.) 

Prov. x. 25. " As the whirlwind passeth, so is the wicked no more :" 
(Elah, 1 Kings xvi. 9 ; Zimri, 1 Kings xvi. 18, 19.) " But the 
righteous is an everlasting foundation." (Abraham, Gen. xvii. 1 — 8 ; 
David, 2 Sam. vii. 16 ; see also Matt. vii. 24, 25.) 

Prov. xi. 2. u When pride cometh, then cometh shame :" (Miriam, 
Numb. xii. 10 ; Uzziah, 2 Chron. xxvi. 16—21 ; Nebuchadnezzar, 
Dan. iv. 30, &c.) " But with the lowly is wisdom." (Daniel, Dan. ii. 
30 ; Joseph, Gen. xli. 16.) 

Prov. xi. 3. " The integrity of the upright shall guide them :" 
(Joseph, Gen. xxxix. xl. xli.) " But the perverseness of transgres- 
sors shall destroy them." (Saul, 1 Sam. xv.) 

Prov. xi. 5, 6. " The righteousness of the perfect shall direct his 
way : but the wicked shall fall by his own wickedness. The righte- 
ousness of the upright shall deliver them : but transgressors shall be 
taken in their own naughtiness." (Haman, Esther vii. 10 ; viii. 7 ; 
Daniel's accusers, Dan. vi. 24, &c. ; Ahithophel's death, 2 Sam. xvii. 
23, contrasted with David's restoration to his throne.) 



<?h. in. § iii.] 



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269 



Prov. xi. 7. " When a wicked man dieth, his expectation shall 
perish." (Absalom, 2 Sam. xviii. ; the rich fool, Luke xii. 16 — 20.) 

Prov. xi. 10. "When it goeth well with the righteous, the city 
rejoiceth." (Mordecai, Esth. viii. 16.) " When the wicked perish, 
there is shouting." (Sisera, Judges v. ; Athaliah, 2 Kings xi. 13. 20 ; 
see Rev. xix. 1 — 3.) 

Prov. xi. 21. " Though hand join in hand, the wicked shall not be 
unpunished :" (Tower of Babel, Gen. xi.4, &c. ; the kings who com- 
bined together, Josh. ix. 1, 2 ; Adoni-zedec, Josh, x.) " But the seed 
of the righteous shall be delivered." (Mephibosheth, 2 Sam. xxi. 7 ; 
Solomon, 1 Kings xi. 12. 34 ; Abijam, 1 Kings xv. 4 ; the Israelites 
often, Exod. iii. 15. 17 ; 2 Kings viii. 19.) 

Prov. xi. 25. " The liberal soul shall be made fat : and he that water- 
eth shall be watered also himself." (Abraham, Gen. xiii. 9. 14 ; widow 
of Zarephath, 1 Kings xvii. 10, &c. ; the Shunammite, 2 Kings iv.) 

Prov. xii. 5. " The counsels of the wicked are deceit." (Geshem, 
Neh. vi. 2 ; Ishmael, Jerem. xii. 1 — 7 ; Daniel's accusers to Darius, 
Dan. vi. 8 ; Herod's to the wise men, Matt. ii. ; the Pharisees re- 
specting the tribute money, Matt. xxii. 15 ; the Jews laying wait for 
Paul, Acts xxiii. 15.) 

Prov. xii. 10. "A righteous man regardeth the life of his beast :" 
(Jacob, Gen. xxxiii. 13.) " But the tender mercies of the wicked are 
cruel." (Judah, Gen. xxxvii. 27 ; Pilate, Luke xxiii. 16.) 

Prov. xii. 11. " He that folio weth vain persons is void of under- 
standing." (Followers of Abimelech, Judges ix. ; and of Absalom,. 
2 Sam. xv. ; of Theudas and Judas, Acts v. 36, 37.) 

Prov. xii. 13. " The wicked is snared by the transgression of his 
lips : but the just shall come out of trouble." ( Adonijah, 1 Kings ii. 
23 ; Daniel's accusers, Dan. vi. 24 ; the Jews, Matt, xxvii. 25.) 

Prov. xii. 15. " The way of a fool is right in his own eyes :" 
(Lot's sons-in-law, Gen. xix. 14 ; Pharisees, John ix. 34.) " But he 
that hearkeneth unto counsel is wise." (Moses, Exod. xviii. 19 — 24 ; 
Apollos, Acts xviii. 24 — 26 ; Pharaoh, Gen. xii. 37 — 45 ; Jacob, 
Gen. xliii. 11 ; Nathanael, John i. 46, 47.) 

Prov. xii. 18. " There is that speaketh like the piercings of a 
sword :" (Saul against his son Jonathan, 1 Sam. xx. 30 ; Jews, John 
viii. 48.) " But the tongue of the wise is health." (Abigail, 1 Sam. 
xxv. 24 — 35 ; Jethro, Exod. xviii. 18 — 26 ; contrast Stephen and his 
accusers, Acts vii. 54. 57- 59, 60.) 

Prov. xii. 19. "The lip of truth shall be established for ever :" 
(Caleb and Joshua, Numb. xiii. xiv. ; Nathan to David, 2 Sam. vii. 
12 — 17, with Luke i. 32.) " But a lying tongue is but for a moment." 
(Gehazi, 2 Kings v. ; Ananias, Acts v.) 

Prov. xii. 24. " The hand of the diligent shall bear rule." (Jero- 
boam, 1 Kings xi. 28 ; Joseph in prison, Gen. xxxix. 22.) 

Prov. xii. 25. " Heaviness in the heart of man maketh it stoop : 
but a good word maketh it glad." (Nehemiah, ii. 1 — 9 ; the woman 
that was a sinner, Luke vii. 38. 50 ; Mary Magdalene, John xx. 
11 — 18; see also Luke xxiv. 17 — 32.) 

Prov. xiii. 7» " There is that maketh himself rich, yet hath 
nothing." (Haman, Esth. v. 13 ; Church of Laodicea, contrasted with 
the Church of Smyrna, Rev. iii. 17 ; ii. 9 ; Ahab, 1 Kings xxi. 4. 16. 

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22.) " There is that maketh himself poor, vet hath great riches." 
(Matthew, Luke v. 27, 28 ; Paul, 2 Cor. vi. 10 ; Phil. iii. 8.) 

Prov. xiii. 10. " Only by pride cometh contention :" (Men of 
Ephraim, Judges xii. 1, &c.) " But with the well-advised is wisdom." 

Prov. xiii. 24. " He that spareth his rod hateth his son : but he 
that loveth him chasteneth him betimes." (Eli, 1 Sam. iii. 13; David, 
1 Kings i. 5, 6.) 

Prov. xiv. 6. "A scorner seeketh wisdom, and findeth it not :" 
(Athenian philosophers, Acts xvii. 18 ; Herod, Luke xxiii. 8 ; the Jews 
looking for the Messiah, and yet rejecting Christ, Acts xiii. 41 ; John 
ix. 29.) " But knowledge is easyunto him that understandeth." (David, 
Psalm cxix. 18. 98 — 100 ; see also James i. 5 ; Matt. xi. 25.) 

Prov. xiv. 8. " The wisdom of the prudent is to understand his 
way:" (Job xxviii. 28 ; Deut. iv. 6 ; Eccles. xii. 13.) " But the 
folly of fools is deceit." (Gehazi, 2 Kings v. 20. 27 ; Daniel's accusers, 
Dan. vi. 24 ; Ananias and Sapphira, Acts v. 1 — 11.) 

Prov. xiv. 32. " The wicked is driven away in his wickedness :" 
(Hophni and Phinehas, 1 Sam. iv. 11.) ie But the righteous hath hope 
in his death." (Jacob, Gen. xlix. 18 ; Stephen, Acts vii. 55 — 60 ; 
Paul, 2 Tim. iv. 6—8 ; Peter, 2 Pet. i. 14. 16 ; iii. 13.) 

Prov. xv. 1. e( A soft answer turneth away wrath :" (The Reu- 
benites, Josh. xxii. 15. 21 — 30 ; Gideon, Judges viii. 1 — 3 ; Abigail, 

1 Sam. xxv. 23, &c.) " But grievous words stir up anger." (Reho- 
boam, 2 Chron. x. 13, &c. ; Paul and Barnabas, Acts xv. 39 ; Saul 
and Jonathan, 1 Sam. xx. 30—34.) 

Prov. xv. 8. " The sacrifice of the wicked is an abomination to the 
Lord :" (Cain, Gen. iv. 5 ; Saul, 1 Sam. xv. 15. 22.) " But the prayer 
of the upright is his delight." (Dan. ix. 23.) 

Prov. xv. 10. " Correction is grievous unto him that forsake th the 
way:" (Asa, 2 Chron. xvi. 10; the Jews, Isa. i. 5 ; Jer. v. 3; John viii. 
40.) " And he that hateth reproof shall die." ( Amaziah, 2 Kings xiv. 1 1 ; 

2 Chron. xxv. 27 ; the Jews, 2 Chron. xxxvi. 15 — 17 ; Luke xix. 42, 43.) 
Prov. xv. 14. " The heart of him that hath understanding seeketh 

knowledge." (Solomon, 1 Kings iii. 5 — 10; Nicodemus, John iii. ; 
the Ethiopian eunuch, Acts viii. 28 ; Mary, Luke x. 39 ; Cornelius, 
Acts x. 33 ; the Bereans, Acts xvii. 11.) 

Prov. xv. 23. K A word spoken in due season, how good is it ! " (Naa- 
man's servants, 2 Kings v. 3. 13; Joseph to Pharaoh, Gen. xii. 33 — 37 ; 
Paul to the Philippian jailor, Acts xvi. ; Manoah's wife, Jud. xiii. 22, 23.) 

Prov. xv. 33. u The fear of the Lord is the instruction of wisdom; " 
(Thessalonians, 1 Thess. i. 9 ; Ephesians, Acts xix. 18 — 20 ; Eph. v. 
8.) "And before honour is humility." (Joseph, Gen. xii. 16. 39, 40 ; 
Dan. ii. 30 — 48 ; Saul, 1 Sam. xv. 17; ix. 21, &c. ; Ephraim, Hos. xiii. 
1 ; Gideon, Judges vi. 15 ; Centurion, Matt. viii. 8.) 

Prov. xvi. 9. " A man's heart deviseth his way : but the Lord di- 
recteth his steps." (Saul, 1 Sam. ix.; Joseph's brethren, Gen. xxxvii. 
26 — 28 ; xiv. 5 ; Pharaoh's daughter, Exod. ii. 5, &c. ; woman of Sa- 
maria, John iv. 7, &c. ; Saul, Acts ix. 1, &c. ; Zaccheus, Luke xix.) 

Prov. xvi. 18. " Pride goeth before destruction, and a haughty 
spirit before a fall." (Goliath, 1 Sam. x?ii. 42 — 44 ; Nebuchadnezzar, 
Dan. iv. 30, 31 ; Herod, Acts xii. 21—23 ; Asahel, 2 Sam.ii. 18—23; 
Benhadad, 1 Kings xx. 3. 32; Babylon, Isa. xlvii. 10. 11.) 



CH. III. § iii.] THE PROVERBS. 271 

Prov. xvii. 3. " The fining pot is for silver, and the furnace for 
gold : but the Lord trieth the hearts." (Abraham, Gen. xxii. 1 ; 
Hezekiah, 2 Chron. xxxii. 31 ; the Israelites, Deut. viii. 2 ; the 
woman of Canaan, Matt. xv. 23 — 28.) 

Prov. xvii. 16. 66 Wherefore is there a price in the hand of a fool 
to get wisdom, seeing he hath no heart to it ?" (The Jews, John v. 
40 ; viii. 45 ; Nazareth, Luke iv. 28 ; Chorazin, Bethsaida, and Caper- 
naum, Matt. xi. 21 ; the rich young man, Mark x. ; Herod, Luke xxiii. 
1 1 ; Pilate, John xviii. 38 ; the dying thief, Luke xxiii. 39 ; Felix, 
Acts xxiv. 25 — 27 ; Agrippa, Acts xxvi. 28 ; the Athenians, Acts xvii. 
32, 33 ; see also 2 Chron, xxx. 10, and Heb. iv. 1.) 

Prov. xvii. 17. " A friend loveth at all times, and a brother is born 
for adversity." (Abraham, Gen. xiv. 14; Jonathan, 1 Sam, xix. xx. ; 
Ebed-melech, Jer. xxxviii. 8, &c. ; Barzillai, 2 Sam. xix. 32 ; xvii. 27*) 

Prov. xviii. 7. 66 A fool's mouth is his destruction." (Children of 
Bethel, 2 Kings ii. 24—25 ; see also Luke xix. 22—27.) 

Prov. xviii. 17. " He that is first in his own cause seemeth just ; 
but his neighbour cometh and searcheth him." (Ziba, 2 Sam. xvi. 
1—3 ; xix. 26 ; Tertullus, Acts xxiv. 5. 13.) 

Prov. xix. 3, a The foolishness of man perverteth his way ; and 
his heart fretteth against the Lord." (Jonah iv. 1. 4. 9 ; Cain, Gen. 
iv. 13, 14 ; Jehoram, 2 Kings vi. 33.) 

Prov. xix. 11. " The discretion of a man deferrethhis anger; and it 
is his glory to pass over a transgression." (Joseph, Gen. 1. 21 ; David, 
2 Sam. xix. 18 — 23 ; 1 Sam. xxiv. xxvi. 5, &c. ; the Prophet of Judah, 
1 Kings xiii. 6 ; our Lord, Luke ix. 56 ; xxii. 51 ; Moses, Numb, xii.) 

Prov. xxi. 1. "The king's heart is in the hand of the Lord, as the 
rivers of water : he turneth it whithersoever he will." (Cyrus, Ezra 
i. 1 ; Darius, Ezra vi. 22 ; Artaxerxes, Ezra vii. 27 ; Sennacherib, Isa. 
x. 7 ; Nebuchadnezzar, Ezek. xxix. 18, &c. ; Jehoram granting the 
Shunammite's request, 2 Kings viii. 1 — 6.) 

Prov. xxi. 3. " To do justice and judgment is more acceptable to 
the Lord than sacrifice." (Saul, 1 Sam. xiii. xv. ; Judah, Isa. i. 11; 
Pharisees, Matt. ix. 13 ; the Scribe, Mark xii. 33.) 

Prov. xxi. 28. " A false witness shall perish." (Ahab, and Zede- 
kiah, Jer. xxix. 21 ; Hananiah, Jer. xxviii. 3. 17 ; Shemaiah, Jer. xxix. 
32 ; Pashur, Jer. xx. 4—6.) 

Prov. xxi. 30. " There is no wisdom nor understanding nor counsel 
against the Lord." (Babel, Gen. xi.; Sennacherib, 2 Kings xix. 20 — 28; 
Pharaoh, Acts vii. 19; Exod. i. 10; Herod, Matt, ii.; Herod, Acts xii.) 

Prov. xxii. 8. " He that sovveth iniquity shall reap vanity : and the 
rod of his anger shall fail." (Rebekah, Gen. xxvii. 6 — 17. 41 — 46; 
Rechab and Baanah, 2 Sam. iv. 11, 12.) 

Prov. xxiv. 17. " Rejoice not when thine enemy falleth, and let 
not thine heart be glad when he stumbleth." (Edom, Obad. 12 ; Ezek, 
xxxv. 15 ; Ammon, Ezek. xv. 6 ; David, 2 Sam. i. 11, 12 ; our Lord, 
Luke xix. 41. 44.) 

Prov. xxv. 8. " Go not forth hastily to strive, lest thou know not 
what to do in the end thereof, when thy neighbour hath put thee to 
shame." (Men of Ephraim, Judges xii. 1 — 8 ; Abner's challenge to 
Joab, 2 Sam. ii. 14 ; Asahel's pursuit of Abner, 2 Sam. ii. 18 — 23 ; 
Amaziah, 2 Kings xiv. 8 — 15.) 

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Prov. xxv. 21. " If thine enemy be hungry, give him bread to eat ; 
and if he be thirsty, give him water to drink." (Elisha, 2 Kings vi. 
21,22.) 

Prov. xxvi. 28. " A flattering mouth worketh rum." ( Ahab's pro- 
phets, 1 Kings xxii. ; the false prophets among the Jews, Jer. xiv. 14 
— 16 ; false teachers under the Gospel, 2 Pet.ii. 1 — 3; 2 Thess. ii. 10; 
those who flattered Herod, Acts xii.) 

Prov. xxvii. 17. " Iron sharpeneth iron ; so a man sharpeneth the 
countenance of his friend." (Moses and Jethro, Exod. xviii. 7 — 9 ; 
Paul by Titus, 2 Cor. vii. 6. See also Acts xxviii. 15.) 

Prov. xxvii. 21. " As the fining pot for silver, and the furnace for 
gold ; so is a man to his praise." (Joseph, Gen. xli. 15, 16; Paul and 
Barnabas, Acts xiv. 11 — 15; Peter, Acts hi. 11 — 16; x. 25, 26; Herod, 
Acts xii. 21—23.) 

Prov. xxviii. 1. " The wicked flee when no man pursueth :" (Adam 
and Eve, Gen. hi. 8 ; Syrian host, 2 Kings vii. 6; Herod, Matt. xiv. 2.) 
" But the righteous are bold as a lion." (Elijah, 2 Kings i. 15; Sha- 
drach, Dan. hi. 16 — 18 ; Nehemiah, vi. 11 ; Peter and John, Acts iv. 
18, 19 ; Paul, Acts xx. 22—24; Paul before Felix, Acts xxiv. 25.) 

Prov. xxviii. 13. " He that covereth his sins shall not prosper :" 
(Adam, Gen. hi. 12; Cain, Gen. iv. 9; Saul, 1 Sam. xv. 19 — 21 .) "But 
whoso confesseth and forsaketh them shall have mercy." (David, 
2 Sam. xii. 13 ; Manasseh, 2 Chron. xxxiii. 12, 13 ; the thief on the 
cross, Luke xxiii. 39, &c. ; Prodigal Son, Luke xv.) 

Prov. xxviii. 26. " He that trusteth in his own heart is a fool : but 
whoso walketh wisely, he shall be delivered." (Hazael,2 Kings viii. 
13; Peter, Matt. xxvi. 33; the vain confidence of Absalom, 2 Sam. xv. 
4, contrasted with the diffidence of his brother Solomon, the wisest 
of men, 1 Kings iii. 7 — 9.) 

Prov. xxix. 25. " The fear of man bringeth a snare." (Parents 
of blind man, John ix. 22 ; chief rulers, John xii. 42 ; Nicodemus, 
John iii. ; Joseph of Arimathea, John xix. 38.) See also p. 112. 

This book, though chiefly serving as a guide to our inter- 
course with our fellow-creatures, yet gives such views of 
the nature and consequences of sin y as strongly imply our 
need of salvation through Christ, and of those sanctifying in- 
fluences of the Holy Ghost which we are here encouraged 
to pray for z . It is through the teaching of the Holy Ghost 
that we are made partakers of that wisdom which is trea- 
sured up in Christ, and which alone can guide us through 
this life to heaven. Compare ch. viii. 22, with John i. 1 ; 
1 Cor. i. 24—30. 

§ iv. On the Book of Ecclesiastes. 

The great subject of this book is "happiness ;" and its 
chief object is to correct one of the commonest and most 



y Ch. i. 24 ; xvi. 5 ; xxi. 4 ; xxiv. 9. 



* Prov. i. 23. 



CH. III. § V.] 



SONG OF SOLOMON. 



273 



fatal of all delusions, that of supposing the things of this 
world to be sufficient for our happiness, and pursuing them 
as our chief good ; and also to direct us to true happiness. 
It especially instructs us, that knowledge is not our proper 
happiness a , but, as Bishop Butler remarks, that another end 
is appointed to direct our lives to, an end which the most 
knowing may fail of, and the most ignorant arrive at ; and 
the author sums up the purpose of the whole book in these 
remarkable words: "Let us hear the conclusion of the 
whole matter : Fear God and keep his commandments : for 
this is the whole duty of man." Ch. xii. 13. 

This book was evidently written by Solomon 5 ; and is 
generally considered as a penitential discourse, composed a 
little before his death, to warn others, by his own sad expe- 
rience, of the vanity of all created things, and of the misery 
of sin both here and hereafter. Let the young, learning 
from it the guilt and danger of yielding to the imaginations 
of their heart c , remember their Creator in the days of their 
youth d ; old age, even if they reach it, being a very unfit 
season to begin so infinitely important a concern as the 
salvation of the soul. 

" Use temporal things, but desire eternal. To seek God, 
is to desire happiness — to find Him, is that happiness." — 
Augustine. 

§ v. On the Song of Solomon. 

This represents, under a mystical allegory, the mutual 
love of Christ and his Church, under the endearing relation 
of a bridegroom and his bride. 

It was the practice of the Jews to forbid their children 
the reading of this book till their judgment was sufficiently 
matured, lest, in the fervour of youth, they should give too 
wide a scope to fancy, and interpret in a bad sense the 
spiritual ideas of Solomon — a prudent and judicious pre- 
caution. 

Yet it is justly entitled a Song of Songs, or most excel- 
lent song, as being superior to any that an uninspired writer 
could have produced, and tending, if properly understood, 
to purify the mind, and raise the affections from earthly to 
heavenly things. (See Bp. Gray.) 

a Eccles. i. 18 ; xii. 12. c Eccles. xi. 9. 

b Eccles. i. 12. 16, with d Eccles. xii. 1, &c. 

ii. 4—9 ; xii. 9, 10. 

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For the use of similar figures in other parts of Scripture, 
see Ps. xlv. ; Jer. iii. 12—14 ; Hos. ii. 14—23 ; Matt, 
ix. 15: xxii. 2 ; xxv. 1 — 11 ; John iii. 29 ; 2 Cor. xi. 2 ; 
Eph. v. 23 — 27; Rev. xix. 7—9; xxi. 2—9; xxii. 17. 



CHAPTER IV. 

THE PROPHETS. 

Contents. — § i. On the Booh of the Prophet Isaiah. § ii. On the Booh 
of the Prophet Jeremiah. § iii. On the Booh of the Lamentations of 
Jeremiah. § iv. On the Booh of tlie Prophet Ezekiel. § v. On the 
Booh of the Prophet Daniel. § vL On the Booh of the Prophet Hosea. 
§ vii. On the Booh of the Prophet Joel. § viii. On the Booh of tlie 
Prophet Amos. § ix. On the Booh of the Prophet Obadiah. § x. On 
the Booh of the Prophet Jonah. § xi. On the Booh of the Prophet 
Micah. § xii. On the Booh of the Prophet Nahum. § xiii. On the 
Booh of the Prophet Habahhuh. § xiv. On the Booh of the Prophet 
Zephaniah. § xv. On the Booh of the Prophet Haggai. § xvi. On the 
Book of the Prophet Zechariah. § xvii. On the Booh of the Prophet 
Malachi. § xviii. History of the Jews in the period between the Old 
and New Testament. 

Prophecy is interwoven with every part of the Bible, 
from Genesis to the Revelation ; but this part is distin- 
guished from the rest of the Old Testament by the name 
of " the Prophets," partly because, though history is slightly 
introduced (as Isa. xxxvi. — xxxix. &c), its leading subject 
is prophecy ; and partly because, in the progress of God's 
revelation to man, these writings hold, in the gradual deve- 
lopment of evangelical truth, an intermediate place between 
the Law and the Gospel. Luke xvi. 16. 

This portion of the Old Testament contains the writings 
of the four greater Prophets, viz. Isaiah, Jeremiah (in- 
cluding the Lamentations, a kind of Appendix to his pro- 
phecy), Ezekiel, and Daniel ; and of the twelve minor Pro- 
phets ; viz. Hosea, Joel, Amos, Obadiah, Jonah, Micah, 
Nahum, Habakkuk, Zephaniah, Haggai, Zechariah, Ma- 
lachi. 

This distinction of the Prophets into Greater and Less, 
alludes to the size of their books, and not in any measure 
to their authority or importance. They are all but parts of 
an entire work of a single author, the Holy Spirit dividing 
to every man severally as He will ; and the great subject of 
the prophecies contained in them is the promulgation of the 



CH. IV.] 



THE PROPHETS. 



275 



Gospel, and the complete establishment of the Messiah's 
kingdom. 

A consideration of the fact, that the prophets were raised 
up, not only to prepare by their predictions for the coming 
of the Messiah, but also as preachers to their respective 
generations, will throw light on the scope of their writings, 
which may be generally described as containing : — 

I. Denunciations of judgment, with a notice J of the sins 
which were the cause of them. In this point of view, they 
throw great light on the Historical Books of the Old Testa- 
ment considered as a religious history ; that is, a history 
of the moral character, rather than the political relations, of 
the Jews as a nation. 

II. Exhortations to repentance : from which we may 
gather motives to repentance. 

III. Comfort to the truly pious, in the midst of all the 
judgments denounced against the wicked. This comfort was 
given by prophetic promises of the Messiah, and encouraged 
the Jews to look beyond the miseries around them to the 
joyful and eternal deliverance which, in the fulness of time, 
He should bring. For it may be remarked, that these pro- 
phets do not confine themselves to the first coming of Christ, 
but, 6 6 as if impatient to be confined to so narrow bounds, 
they overflow, as it were, into the more distant future, and 
expatiate on the principal facts of his second coming." 
How deeply interesting is it to us thus to see, that faith in 
Christ has been the great support of the true servants of 
God in every age of the Church ! 

The Prophetic Books may be thus arranged, according 
to the order of time in which they were written : — 

I. Before the captivity of the ten f Jonah, Amos, Hosea, 
tribes by Shalmanezer, king of^ Joel, Isaiah, and 
Assyria, ^ Micah. 

II. Between that and the seventy f Nahum, Zephaniah, 
years' captivity of Judah in< Jeremiah, Habak- 
Babylon, L kuk, Obadiah. 

III. During this captivity, / Jeremiah, Ezekiel, 

L Daniel. 

IV. After this captivity, J Ha j$™> , Zechariah, 

r J 1 Malachi. 

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Altogether they occupy a period of about 400 years, be- 
ginning about 600 years after the giving of the law at 
Sinai, and ending about 400 years before the coming of 
Christ. 

If in these four periods we compare the prophetic writings 
with the historical books written during the same times, 
they will materially illustrate each other. The following 
table, taken from T. H. Home's Introduction, may assist 
in this object : — 





Before 
Christ. 


KINGS of JUDAH. 


KINGS of ISRAEL. 


Jonah 


Between 
856 and 784. 




Jehu and Jehoahaz, 
according to Lloyd. 
Joash& Jeroboam II. 

ciL L Ul U.11J _ LU JJltt.il • 


Amos 


Between 

Sill nnrl 78^ 

oiu dim / oo . 


Uzziah, eh. i. 1. 


Jeroboam II. ch.i.l. 


Ho SE A 


Between 
810 and 725. 


Uzziah, Jotham, Ahaz, 
the third year of Heze- 
kiah. 


Jeroboam II . cb . i. 1 . 


Isaiah 


Between 
810 and 698. 


Uzziah, Jotham, Ahaz, 
and Hezekiah, ch. i. 1, 
and perhaps Manasseh. 




Joel 


Between 
810 and 660, 
or ls.t6r 


Uzziah, or possibly 
Manasseh. 




Micah 


Between 

7 tS and f-iQQ 


Jotham, Ahaz, and He- 
zekiah, ch. i. 1. 


Pekah and Hosea. 


N AHUM 


Between 
720 and 698. 


Probably towards the 
close of Hezekiah's 
reign. 




Zephaniah 


Between 
6-10 and 609. 


Josiah, ch. i. 1. 




Jeremiah 


Between 
628 and 598. 


In the thirteenth year 
of Josiah, began to 
prophesy. 




HA-BAKKUK 


Between 
612 and 586. 


Probably in the reign of 
Jehoiakim. 




Daniel 


Between 
606 and 534. 


During all the captivity. 




Obadiah 


Between 
588 and 583. 


Between the taking of 
Jerusalem by Nebu- 
chadnezzar to the de- 
struction of the Edom- 
ites by him. 




Ezekiel 


Between 
, 595 and 536. 


During part of the 
captivity. 




Haggai 


About 
520 to 518. 


Alter the return from 
Babylon. 




Zechap.iah 


From 
520 to 518. 






Malachi 


.between 
! 436 and 397. 







ch. iv. § i.] 



ISAIAH. 



277 



§ i. On the Booh of the Prophet Isaiah. 

B. C. BETWEEN 810 AND 698. 

Of Isaiah's personal history little is known, though he 
was so eminent a man, and prophesied during a period of 
fifty or sixty years. There is a Jewish tradition that he 
was sawn asunder by Manasseh for his fidelity b . But it is 
not the purpose of the Holy Scriptures to exalt man. We 
know much, however, in knowing that he had a broken and 
contrite spirit , and that he felt deep commiseration, not 
only for his own people d , but for the heathen, his enemies, 
whose desolations he announced e , thus showing that mind 
to be in him which was in Christ Jesus f . The name of 
Isaiah is very descriptive of that which distinguishes his 
writings. Isaiah means " salvation of Jehovah and so 
pre-eminently is this the leading subject of his book, that he 
has been called the Evangelical Pophet. 

The contents of this book may be divided into Six 
Parts : — 

Part I. contains a general description of the state and 
condition of the Jews in the several periods of their his- 
tory ; with prophecies of the promulgation and success of 
the Gospel, and the coming of the Messiah to judgment, 
ch. i. — v. These predictions were delivered during the 
reign of Uzziah, king of Judah. 

Part II. comprises the predictions delivered in the reigns 
of Jotham and Ahaz, ch. vi. — xii.' 

Part III. contains various predictions against the Baby- 
lonians, Assyrians, Philistines, and other nations with whom 
the Jews had any intercourse, ch. xiii. — xxiii. 

Part IV. contains a prophecy of the great calamities that 
should befal the people of God, of his merciful preserva- 
tion of a remnant of them, and their restoration to their own 
country, of their conversion to the Gospel, and the destruc- 
tion of Antichrist, ch. xxiv. — xxxv. 

Part V. comprises the historical part of the book of 
Isaiah, ch. xxxvi. — xxxix. It relates the invasion of Sen- 
nacherib, and the destruction of his army in answer to 



b Heb. xi. 37. 

c Isaiah vi. 5 ; lxvi. 

d Isaiah xxi. 3. 



e Isaiah xvi. 9. 
f Luke xix. 41. 



278 



BOOKS OF THE OLD TESTAMENT. [PART III. 



Hezekiah's prayer ; Hezekiah's sickness, his miraculous 
recovery, and the prolongation of his life for fifteen years. 

Part VI. comprises a series of prophecies delivered 
towards the close of Hezekiah's reign, ch. xl. — lxvi. The 
chief subject of them is the restoration of the Church. The 
redemption from Babylon is employed as an image, to shadow- 
out a redemption of an infinitely higher nature ; the Prophet 
so connecting these two events, as scarcely ever to treat of 
the former without introducing some allusion to the latter. 

This Prophet's writings contain a view of the Gospel state, 
from the very birth of the Messiah to that glorious period 
when the kingdoms of the world shall become the kingdoms 
of God and his Christ. Thus are foretold — 

The Divine nature of Christ g ; his human descent h ; 
his threefold character of Prophet *, Priest k , and King J ; 
his coming to be proclaimed by the Baptist m ; his appoint- 
ment to preach 11 ; his miracles ; the rejection of his per- 
sonal ministry p ; his sufferings for our sins q ; his death 
and burial, with remarkable circumstances attending them r ; 
his victory over the grave s ; the rejection of the Jews * ; 
the call of the Gentile world u ; the increase and perfection 
of his kingdom v . 

The office of the Holy Spirit is also noticed w : while it is 
shown that the full manifestation of his office and influence 
was reserved for the times of the Gospel. Ch. xxxii. 15 ; 
xxxv. 6 ; xliv. 3. 

The moral use of prophecies against heathen nations may 
be thus illustrated. The prediction to the Jews of the 
miserable captivity of Egypt and Ethiopia *, shows the 
fate of Ethiopia " their expectation," and of Egypt " their 
glory," and therefore the folly of fleeing to them and not 
to God for protection. In ch. xvii. is predicted the ruin of 
Damascus, the capital of Syria, and it is called " the for- 



S Isaiah vii. 14 ; ix. 6. 
h Isaiah xi. 1. 

1 Isaiah xlii. 1. 6, 7 5 xlix. 1, 

&c. ; lv. 4, 5. 
k Isaiah liii. 12. 
1 Isaiah ix. 6, 7 ; xxxii. 1, 2. 
m Isaiah xl. 3, 4, with 

Matt. iii. 3, &c. 
n Isaiah lxi. I, 2. 
Isaiah xxxv. 5. 



P Isaiah vi. 9—12 (with 

Matt. xiii. 14) ; liii. 3. 
q Isaiah 1.6 ; liii. 4—11. 
r Isaiah liii. 10—12. 
s Isaiah xxv. 8 ; liii. 10—12. 
* Isaiah lxv. 2—7- 
u Isaiah xlix. 5 — 12 ; lxv. 1. 
v Isaiah ix. 7; xi.4 — 10; lix. 16, &c. 
w Isaiah lxiii. 10, 11. 14. 
x Isaiah xx. 5. 



CH. IV. § i.] 



ISAIAH. 



279 



tress of Ephraim," because the ten tribes had idolatrously 
put their trust in it. The remarkable predictions con- 
cerning the desolation of Idumea y and Babylon z , were 
calculated to comfort the pious Jews under the prospect of 
the afflictions which they were about to suffer from those 
nations on account of the iniquities of their countrymen, 
while at the same time they present a warning to the wicked 
of every age of the awful consequences of sin. 

The authority of his more remote prophecies, such as 
those which related to the return from Babylon, and the 
Gospel times, was established by the fulfilment of some 
more immediate. Thus Syria and Israel were to be sub- 
dued by Assyria before Isaiah's infant son could say " my 
father a ." The glory of Kedar should fail in one year b ; 
that of Moab in three years ; that of Ephraim in sixty-five 
years d ; that of Tyre in seventy years e . The fulfilment of 
these prophecies would both establish the authority of the 
prophet, and tend to that which was a most important use 
of prophecy, namely, to keep up in men's minds a sense of 
God's providence. 

In reading this and every other book of the Prophets, 
particular attention should be paid to the sins which pecu- 
liarly called forth the indignation of God, that we may 
avoid them. Thus, besides the grosser sins of bloodshed, 
oppression, slaying the children in the valleys, in the clifts 
of the rocks, &c, may be noticed covetousness f ; confound- 
ing the distinctions between right and wrong s ; self-con- 
ceit 11 ; disregard of God's providence 1 ; a heart intoxicated 
with success, and giving itself up to worldly pleasure k . So 
also the evil of pride in Babylon \ Moab rn , Tyre n , 
Ephraim , ShebnaP, Sennacherib q , and the blessing of 
humility 1 , are very observable. " Human philosophy thought 
humility incompatible with other virtues ; the Bible declares 
all other virtues to be vices and defects without it." 



y Isaiah xxxiv. 

x Isaiah xiv. xxi. ; viii. 4. 

a Isaiah viii. 4. 

b Isaiah xxi. 16. 

c Isaiah xvi. 14. 

d Isaiah vii. 8. 

e Isaiah xxiii. 15. 

f Isaiah v. 8. 

g Isaiah v. 20. 

h Isaiah v. 21. 



i Isaiah v. 12 ; xxix. 15. 

k Isaiah xlvii. 8 ; xxii. 13. 

1 Isaiah xiv. 13. 

m Isaiah xvi. 6. 

n Isaiah xxiii, 9. 

° Isaiah xxviii. 3. 

P Isaiah xxii. 16—19. 

<1 Isaiah xxxvii. 23. 

r Isaiah lvii. 15. 



280 



BOOKS OF THE OLD TESTAMENT. [PART III. 



§ ii. On the Book of the Prophet Jeremiah. 

B. C. BETWEEN 628 AND 586. 

The Book of Jeremiah differs from that of Isaiah in this 
respect, that while it was the leading object of Isaiah to 
attempt the reformation of the Jews, the awful nature of 
Jeremiah's message was, to proclaim the near desolation of 
his country, now hardened in impenitence. This gives a 
peculiar feature both to his character and writings, which 
has led to his being called the weeping Prophet (see chap, 
ix. 1.) His name translated is, " He shall exalt Jehovah :" 
and his whole life was spent in endeavouring to promote 
God's glory. 

Jeremiah was a priest, set apart to the prophetic office 
from his birth s , and was expressly addressed by the word of 
God at the early age of fourteen years *. He was called to 
his office nearly at the same time with Zephaniah, in the 
thirteenth year of Josiah, and continued to exercise it above 
forty years, during the reigns of the wicked sons of that 
pious king, to whom he fearlessly revealed those marks of 
the Divine vengeance which their fluctuating and rebellious 
conduct drew on themselves and their country u . He was 
suffered to remain in Judea when Zedekiah and the nation 
generally were carried away captive by Nebuchadnezzar ; 
but after the murder of Gedaliah, the governor whom Ne- 
buchadnezzar had placed in Judea in the room of Zedekiah, 
Jeremiah was forced by his countrymen to retire with them 
into Egypt v , where, according to the account of St. Jerome, 
he was stoned to death for his bold reproof of their iniquities. 
He appears during his whole life to have been exposed to 
cruel persecutions from the Jews, and especially from those 
of his own village w . In his character is presented a bright 
example of the strictest fidelity in reproving sin, united 
with the deepest compassion for the sinner. 

His predictions are not arranged in this book as they 
were delivered. The following order may be adopted, for the 
sake of classing them more nearly according to their dates : 

s Jer. i. 5. xxxii. 3, 4 ; xxxiv. 2 — G ; 

t Bp. Gray's Key to the Old xxxvi. 30, 31. 

Testament. v Jer. xliii. 3—7- 

" Chap. xxi. 4—11 ; xxiv. 8. 10 ; * Jer. vi. 21 ; Luke iv. 24. 



CH. IV. § ii.] JEREMIAH. 



281 



Part I. The prophecies delivered in the reign of the good 
king Josiah, ch. i. — xii. inclusive. 

(During the short reign of Shallum or Jehoahaz, his 
second son, who succeeded Josiah — no prophecies). 

Part II. The prophecies delivered in the reign of J ehoia- 
kim, the eldest son of Josiah, ch. xiii. — xx. xxii. xxiii. 
xxv. xxvi. xlv. — xlviii. xlix. 1 — 33. 

(During the short reign of Jeconiah, or Jehoiachin, or 
Coniah, the son and successor of Jehoiakim — no pro- 
phecies.) 

Part III. The prophecies delivered in the reign of Zede- 
kiah, the uncle of Jeconiah, youngest son of Josiah, and the 
last of the kings of Judah, ch. xxi. xxiv. xxvii. — xxxiv. 
xxxvii. — xxxix. xlix. 34 — 39 ; 1. li. 

Part IV. The prophecies delivered in the government of 
Gedaliah, from the taking of Jerusalem to the retreat of the 
people into Egypt, and the prophecies delivered to the Jews 
in that country, ch. xl. — xliv. inclusive. 

Ch. Hi. was added after Jeremiah's death. It is a short 
historical account of the taking of Jerusalem. 

Jeremiah foretels the precise time of the Babylonish 
captivity x , the destruction of Babylon, and the downfal of 
many other nations alluded to by Isaiah. A remarkable 
feature of his prophecies against several of these nations, 
was the publicity he gave them among those nations, by 
sending bonds and yokes to their kings, ch. xxvii. 3. 

From his predictions also may be clearly shown, that the 
prophets under the Mosaic law foresaw its abrogation, and 
acknowledged it was intended to introduce the Gospel 
scheme. He speaks of the ark being no more remembered, 
of the abolition of legal ordinances, the propagation of a 
more spiritual religion, and says that the new covenant 
which God would make with Messiah would set aside the 
old one. He also foretels the call of the Gentiles, and the 
final restoration of Israel. (Jer. iii. 15 — 18 ; xxxi. particu- 
larly verses 31 — 34, with Heb. x. 15, &c. 

Of the prophecies in this book more immediately pointing 
to Christ, the following may be noticed : — 

Ch. xxiii. 5, 6, foretels the mediatorial kingdom of the 
Messiah, who is called the Lord, or Jehovah our Righteous- 



x Jer. xxv. 12 ; xxix. 10. 



282 



BOOKS OF THE OLD TESTAMENT. [PART III. 



ness. The title of Jehovah is elsewhere given to the Mes- 
siah by the prophets. (Isa. xl. 10 ; xlviii. 17 ; Hosea i. 7 ; 
Mai. iii. 1.) 

Ch. xxxi. 31 — 34, xxxiii. 8, clearly and forcibly de- 
scribe the efficacy of Christ's atonement, the spiritual cha- 
racter of the Gospel, and its excellence in giving, not only 
pardon but holiness. (See Heb. viii. 8 — 13, and x. 14, 

&c.) 

For the first fulfilment of the prophecies respecting the 
return of the Jews, read Ezra and Nehemiah. 

§ iii. On the Booh of the Lamentations of Jeremiah. 

The Lamentations of Jeremiah are composed after the 
manner of funeral hymns. They express with most pathetic 
tenderness, his grief for the desolation of Jerusalem, the 
captivity of Judah, the miseries of famine, the cessation of 
all religious worship, and the various other calamities by 
which his countrymen had been visited, according to his 
predictions. 

His leading object is to teach his countrymen neither to 
despise the chastening of the Lord, nor to faint when they 
were rebuked of Him, but turning to God with deep 
repentance, to look to Him alone for deliverance. It 
is a book suited to those under affliction, particularly 
ch. iii. 

When we consider the ill-treatment which Jeremiah re- 
ceived from his countrymen, the spirit which he here dis- 
plays is a striking illustration of the influence of the Holy 
Ghost on the heart of a true servant of God. 

§ iv. On the Book of the Prophet Ezekiel. 

B.C. BETWEEN 595 AND 536. 

Ezekiel was, like Jeremiah, a priest as well as a prophet. 
He was among the first of the captives carried by Nebu- 
chadnezzar to Babylon with Jehoiachin, king of Judah, and 
his ministry was to his captive countrymen, among whom 
he prophesied for about twenty-one years. They, not 
seeing the prophecies of Jeremiah fulfilled by the destruc- 
tion of the temple and city of Jerusalem, considered their 



ch. iv. § iv.] 



EZEKIEL. 



283 



own condition to be far worse than that of their brethren 
who yet remained in Judea. Ezekiel, therefore, 

I. Describes, in confirmation of Jeremiah's prophecies, 
the calamities about to arise in Judea, attributing them to 
the same cause— the wickedness of the inhabitants ; 

II. Reproves his captive countrymen for their murmur- 
ing and continued impenitence : 

III. Invites them to repentance, with the prospect of the 
fulfilment of God's promises to them in the destruction of 
those enemieswho were insulting over their afflictions ; pro- 
mising their restoration, and interspersing these assurances 
with prophetic declarations of the coming of the Messiah, 
and of the spiritual blessings He would communicate. 

As to the moral intention of the obscurity of his prophe- 
cies, written in the gloom of captivity, it appears to have 
been God's design to cheer the drooping spirits of his 
people, but only by communicating such encouragement as 
was consistent with a state of punishment, and calculated, 
by indistinct intimations of future blessings, to awaken re- 
pentance, and keep alive a watchful and submissive confi- 
dence. See Bp. Tomline. 

His prophecies and character are marked by a peculiar 
energy, of which his name is expressive ; Ezekiel meaning 
" the power of God girding with strength." 

His writings may be divided into four parts. 

Part I. contains the glorious appearance of God to the 
prophet, and his solemn appointment to his office, with 
instructions and encouragement for the discharge of it, ch. 
i.— iii. 

Part II. contains denunciations against the Jewish people, 
foretelling the total destruction of the temple and city of 
Jerusalem, and occasionally predicting another period of 
yet greater desolation, and more general dispersion, ch. 
iv. — xxiv. 

Part III. contains prophecies against various neighbour- 
ing nations, enemies and oppressors of the Jews, ch. xxv. 
— xxxii. 

Part IV. contains a series of warnings, exhortations, 
and promises to the Jews, of future deliverance under 
Cyrus, but principally of their final restoration and con- 
version under the kingdom of the Messiah, ch. xxxiii. — 
xlviii. 



284 BOOKS OF THE OLD TESTAMENT. [PART HI, 

Among the many topics which may be noticed in this 
book, are the self-denial and suffering to which Ezekiel was 
called in the discharge of his office y , and yet his ardent 
love for his countrymen 2 ; the wickedness of the Jews at 
Jerusalem, immediately before their destruction, particu- 
larly illustrated by the conduct of Pelatiah, and his awful 
death, producing no change in their conduct a ; the deceit 
they practised on themselves in the commission of sin b ; 
the mention of disobedience to parents, and profanation of 
the Sabbath c , as among the sins which brought upon them 
God's wrath ; the treatment of Ezekiel's ministry by the 
Jews in captivity d ; the conduct of the Jews in Judea, who, 
after the destruction of Jerusalem 6 , instead of being awed 
by so terrible a visitation, persisted in the same sins, and 
confidently hoped to be enriched by the ruin of their bre- 
thren. These are views of human nature given by the 
Holy Spirit for our admonition. Observe also Pharaoh's 
pride, and God's notice of it f . 

The vision of the dry bones, setting forth the restoration 
of the people of Israel, illustrates to us the only means by 
which our nature can be raised from the death of sin to the 
life of righteousness s. But let us remember, that though 
God works in us to will and to do h , we must seek his grace 
by sincere prayer \ The elders of Israel, regarding iniquity 
in their hearts, were not heard k . 

Of the prophecies and types respecting the Messiah's 
kingdom, may be particularly noticed — 

The prophecies in which Christ is spoken of in the cha- 
racter of a shepherd, and under the title of David, as being 
the person in whom all the promises made to David are 
fulfilled 1 ; and the vision of the holy waters, issuing out 
of the temple, and their virtue m ; a most beautiful emblem 
of the gradual progress of the Gospel, and of the influences 
of the Holy Spirit accompanying it. 



y Ezek. iv. ; xxiv. 15, 16. 

z Ezek. ix. 8 ; xi. 13. 

a Ezek. xi. 1. 13. 

b Ezek. viii. 12 ; ix. 9. 

c Ezek. xxii. 7. 

d Ezek. xxxiii. 30—32. 

e Ezek. xxxiii. 21—24. 

1 Ezek. xxix. 3. 9. 

Psalm xi. 4 ; cxxxix. 1 — 4. 



S Ezek. xxxvii. with 
Eph. i. 19, &c. ; ii. 1. 

h Phil. ii. 13. 

i Ezek. xxxvi. 26, 27- 37. 

k Ezek. xiv. 1—4, with 
Psalm lxvi. 18. 

1 Ezek. xxxiv. 23 ; xxxvii. 24. 

mEzek. xlvii. 1—12. 



CH. IV. § V.] 



DANIEL. 



285 



§ v. On the Booh of the Prophet Daniel. 

B. C. BETWEEN 606 AND 534. 

Daniel was not, like Jeremiah and Ezekiel, a priest, but 
like Isaiah, of the tribe of Judah, and probably of the 
royal family. He was carried to Babylon in the fourth 
year of Jehoiakim, king of Judah, in the year b. c. 606 
Q. e, eight years before Ezekiel), and probably about the 
eighteenth year of his age. He was placed in the court of 
Nebuchadnezzar, and was afterwards raised to great rank 
and power in the courts both of the Babylonish and the 
Persian princes n . He died at a very advanced age, hav- 
ing prophesied during the whole period of the seventy 
years' captivity. His last vision, respecting the succession 
of the kings of Persia, was written in his ninetieth year, and 
the third year of the reign of Cyrus. His eminence for 
wisdom and piety, even in early life, appears from Ezekiel 
xiv. 14 — 20, and xxviii. 3, to have been almost proverbial ; 
and this book shows he preserved that eminence to its close, 
amidst the temptations of deepest adversity and most ex- 
alted prosperity. 

This book may be divided into two parts. 

Part I. is chiefly historical, comprising the education of 
Daniel and his three friends, their advancement and trials 
issuing in their great honour, the punishment of Nebuchad- 
nezzar, and the fall of Babylon, ch. i. — vi. 

Part II. comprises various prophecies respecting the four 
great monarchies of Assyria, Persia, Greece, and Rome — 

n Proverbs xxi. 1. 

° The selection of these monarchies as subjects of prophecy illus- 
trates the remark already made, that the Messiah and his kingdom 
are the great subjects of prophecy. 

"There have been," as Bishop Newton remarks, "as great or greater 
empires than some of these, as those of the Tartars, for instance, and 
of the Saracens, and of the Turks ; and we may think perhaps they 
were as well deserving of a place in this succession of kingdoms, and 
were equally worthy to be made the objects of prophecy, being as emi- 
nent for the wisdom of their constitution, the extent of their dominion, 
and the length of their duration. But these four empires had a par- 
ticular relation to the Church and people of God, who were subject to 
them in their turn. They were, therefore, particularly predicted, and 
we have in them, without the intermixture of others, a line of prophecy 
extending from the reign of Nebuchadnezzar to the full and complete 
establishment of the kingdom of the Messiah." — Bp. Newton. 



286 BOOKS OF THE OLD TESTAMENT. [PART III. 

to be succeeded by the establishment of Christianity ; the 
division of the empire of Alexander into four, and of the 
Roman into ten kingdoms ; the persecution of the Jews by 
Antiochus Epiphanes ; the desolation of Jerusalem, and of 
the sanctuary ; the power and destruction of Antichrist ; 
distinct assurance of the resurrection of the just and the 
unjust p , chap. vii. — xii. 

Of the prophecies more particularly referring to the 
person and office of Christ, the following are very observ- 
able : — 

Chap. ix. 24 — 26, foretels his atonement, stating the 
exact time when He would thus make a reconciliation for 
iniquity and bring in everlasting righteousness. 

Chap. vii. 13, 14, speaks of Him as the " Son of Man," 
and unfolds the scene when He should appear coming in 
clouds to the Father, to receive dominion and glory, and a 
kingdom, that all people, nations, and languages, should 
serve Him. See Matt, xxviii. 18; Acts i. 9; ii. 34; vii. 56; 
Eph. i. 20—22 ; Phil. ii. 9—11 ; Heb. i. 3 ; Rev. xix. 16. 

Much may often be learned by observing the occasions 
when prophecies were delivered. Thus the glorious display 
of the great work of redemption was made to Daniel when 
in the act of prayer, deeply bewailing his sin. Compare 
Dan. ix. 4. 21, &c. with Isa. lvii. 15. 

The Book of Daniel was written in the darkness of the 
most terrible captivity the Church had ever suffered. 
" By the rivers of Babylon, there we sat down, yea, we 
wept when we remembered Zion. We hanged our harps 
upon the willows in the midst thereof^." But then " the 
harp of prophecy was most inspired with hope, then the 
grandest revelations were made of the future glories of the 
Church, and of the providence of God controlling all events 
for her good." — See Davison on Prophecy ; particularly in 
reference to the adaptation of prophecy to the exigencies of 
religion. 

The prophecies of this book extend from the first 
establishment of the Persian empire, more than 500 years 
before Christ, to the general resurrection. The fulfilment 
of some of these prophecies gives us the greatest assurance 
that the rest will also be fulfilled, and at the same time 



P Dan. xii. 2, 3. 



<1 Psalm cxxxvii. 



CH. IV. § vi.] HOSEA. 



287 



affords an unanswerable proof that the Bible is the word 
of God r . It shows, moreover, that (to use an expression 
of Bishop Butler) the world is God's world s ; that God is 
the Judge; that He putteth down one and setteth up 
another 1 ; and that the manifestation of his glory, in the 
salvation of man, is the great purpose He is carrying on 
in it. 

The wisdom of God in overruling the punishment of the 
Jews to the spreading of the knowledge of Himself among 
the Gentiles, is very striking. Their seventy years' cap- 
tivity in Babylon, and the miraculous events recorded in 
this book, would prove before the world, what Nebuchad- 
nezzar u and Darius v were forced to acknowledge, that the 
God of Shadrach, Meshach, and Abednego, the God of 
Daniel, was the living God, the great King above all gods. 
See also Ezra i. 3, with regard to Cyrus. 

§ vi. On the Booh of the Prophet Hosea. 

B.C. BETWEEN 810 AND 725. 

Hosea was contemporary with Isaiah, and began to pro- 
phesy a little before him (compare Isa. i. 1, and Hosea i. 
1). But whereas Isaiah touches frequently on the history 
of surrounding nations, and prophesies chiefly to Judah, 
Hosea does not refer to other nations, and prophesies 
almost exclusively to the ten tribes, whom he addresses 
not only under the title of Israel, but also under the title of 
Samaria, which was the capital of the kingdom, and under 
the title also of Ephraim, which was the most distin- 
guished of the ten tribes, and to which Jeroboam, their first 
king, belonged. The great sin of that king, in having set up 
the calves at Dan and Bethel, uninterruptedly persisted in 
by the Israelites during the course of 150 years, had spread 
every form of vice among priests and people ; and though, 
when Hosea began to prophesy in the reign of Jeroboam 
the Second, there was great outward prosperity, iniquity 
was fast working their ruin. Hosea, therefore, in the 
strongest terms points out their guilt and danger, using 
the expressive figures of adultery and whoredom to reprove 

r Isaiah xlvi. 9, 10. u Dan. iii. 28 ; iv. 34. 

s Psalm lxxv. 7- v Dan. vi. 26. 

t Dan. ii. 35 ; ix. 24. 



288 



BOOKS OF THE OLD TESTAMENT. [PART III. 



their idolatry, which implied the violation of their covenant 
with God, and the alienation of their affections from Him ; 
and in the most earnest manner calls them to repentance, 
showing how vain was their dependance on other nations, 
*nd their pursuit of happiness in departure from God : 
they were sowing the wind, and would reap the whirlwind. 
He laboured more than sixty years, but with very little 
success, and probably lived to see his awful threatenings 
executed in the captivity of the ten tribes. He was a 
bright example, in the midst of an adulterous and sinful 
generation, of persevering fidelity under the greatest dis- 
couragements. 

The principal events predicted in this book are — the 
captivity and dispersion of the kingdom of Israel w ; the 
deliverance of Judah from Sennacherib, figurative of salva- 
tion by Christ x ; the present destitute state of the Jews y ; 
their future restoration and union with the Gentiles in the 
kingdom of the Messiah z ; the call of our Saviour out of 
Egypt a ; and his resurrection on the third day b : while the 
assurance of a final ransom to his people from the power of 
death and the grave is celebrated in the loftiest strains of 
triumph and exultation c . 

Chap. vi. xiii. xiv. will be found particularly useful to 
awaken those feelings of repentance and faith, which it is 
the daily duty of every Christian to cherish. May each of 
us learn what is here enforced by God upon Israel, " Thou 
hast destroyed thyself, but in me is thy help ! " Chap, 
xiii. 9. 

§ vii. On the Book of the Prophet Joel. 

B.C. BETWEEN 810 AND 660. 

Joel is supposed to have delivered his prophecies soon 
after Hosea had commenced his ministry. As HGsea's 
were addressed to Israel, so were those of Joel to Judah. 

w Hosea v. 5. 7 ; ix. 3. 6—11 ; a Hosea xi. 1, with 

x. 5,6 ; xiii. 16. Matt. ii. 15. 

* Hosea i. 7, with b Hosea vi. 2, with 

2 Kings xix. 35. 1 Cor. xv. 4. 

y Hosea iii. 4. c Hosea xiii. 14, with 

* Hosea i. 10, 11 ; iii. 5, with 1 Cor. xv. 55. 

Rom. ix. 24. 26. 



ctf . iv. § viii.] 



AMOS. 



289 



He sets forth with peculiar force the terrible judgments 
threatened against them, exhorts them to repentance, fasting, 
and prayer, and promises the favour of God to those who 
should be obedient. 

The principal events predicted in this book are — the 
Chaldean invasion, under the figure of locusts, &c. d ; 
the destruction of Jerusalem by Titus e , described with 
such force and aggravation of circumstances as to be in 
some measure descriptive of that final judgment which 
every temporal dispensation of the Almighty must faintly 
prefigure ; the blessings of the Gospel dispensation ; the 
general outpouring of the Holy Spirit which was to accom- 
pany it f ; the conversion and restoration of the Jews to 
their own land ; the destruction of the enemies of God ; 
and the glorious state of the Christian Church, which is to 
follow it g . 

Joel is generally supposed to have lived in the reign of 
Uzziah, and to have predicted the overthrow of Judah by 
the Chaldeans, at the time when Uzziah was confiding in 
his military power, and " his heart was lifted up to his 
destruction." 2 Chron. xxvi. 16. 

§ viii. On the Booh of the Prophet Amos. 

B.C. BETWEEN 810 AND 785. 

Amos was a herdsman and gatherer of sycamore fruit h ; 
not having had any regular education in the schools of the 
prophets, but being called by the Holy Spirit, as he fol- 
lowed the flock 1 . He who " selects his ministers as well 
from the tents of the shepherd as from the palace of the 
sovereign," qualified him for the duties to which he called 
him. See 1 Cor. i. 27. 29. 

Amos was contemporary with Hosea, and, like him, 
directed his prophecies chiefly to the ten tribes of Israel ; 
though not exclusively, for he denounces judgments also 
against Judah, and threatens the kingdoms that bordered 
on Palestine, — as the Syrians, Philistines, Tyrians, 

d Joel i. 4, &c. g Joel iii. 

« Joel ii. 30, &c., with h Amos vii. 14. 



Matt. xxiv. 29. 
Luke xxi. 11. 
f Joel ii. 28—32, with Acts ii. 
17.21 ; xxi. 9. 



i Amos vii. 14, 15, with 
2 Pet. i. 21. 



o 



290 



BOOKS OF THE OLD TESTAMENT. [PART III. 



Edomites, Ammonites, and Moabites. He foretels in clear 
terms the captivity of the ten tribes, and the awful calami- 
ties attending it k ; concluding with assurances that God 
would not utterly destroy the house of Jacob, but after 
sifting, as it were, and cleansing it, among the nations, He 
would raise it again to more than its former splendour and 
happiness in the kingdom of the Messiah, by the accession 
of Gentile subjects. Compare ch, ix. 11 — 15, with Acts 
xv. 16. 

No prophet has more magnificently described the Deity, 
more gravely rebuked the luxurious, or reproved injustice 
and oppression with greater warmth or more generous 
indignation. — Dr. Gray. 

§ ix. On the Booh of the Prophet Obadiah. 

B.C. BETWEEN 588 AND 583. 

Obadiah probably lived about the same time w T ith Jere- 
miah and Ezekiel, and delivered his prophecy soon after the 
destruction of Jerusalem by Nebuchadnezzar. 

It denounces the utter destruction of the Edomites or 
Idumaeans, the descendants of Esau, who, proud of their 
wisdom, and of their fancied security among the clefts of 
the rock, had rejoiced at the destruction of the children of 
Judah, and insulted them in their affliction, though they 
were descendants of Jacob, the brother of Esau. From 
their doom we may learn how hateful are such dispositions 
in the sight of God : i 1 He that is not concerned that his 
brother should not perish, is in great danger of perishing 
himself." The prophet assures us that the people of God, 
though chastened, shall not be finally cast off ; and that the 
great Redeemer, whom preceding deliverers had fore- 
shadowed, shall reign over every enemy. Compare verse 
21 with Luke i. 33 ; Rev. xi. 15 ; xix. 6. 

§ x. On the Book of the Prophet Jonah. 

B.C. BETWEEN 856 AND 784. 

Two remarkable circumstances characterize this book : — 
First. — That though Jonah is placed fifth in the order of 



k Amos viii. 8 — 14. 



CH. IV. § X.] JONAH. 



291 



the minor prophets, he is generally considered as the most 
ancient of all the prophets, whose writings we possess 1 . 
He is thought by some to have lived in the beginning of 
the reign of Jehoahaz, when Hazael, by his cruel treatment 
of Israel, was verifying the predictions of Elisha ra . He is 
mentioned in 2 Kings xiv. 25. 

Secondly, — That he here appears as a prophet to the 
Gentiles. The subject of tins book, which is chiefly nar- 
rative, is Jonah's mission to Nineveh, a city equally distin- 
guished for its magnificence and corruption, its careless 
merriment and licentious dissipation. Nineveh was much 
greater than Babylon, and may be said to have been at that 
time the chief city of the Gentile world. 

The book of Jonah may be thus divided : 

Ch. i. ii. relate the first mission of Jonah, his disobedi- 
ence and punishment. 

Ch. iii. iv. the second mission — his success, and yet his 
discontent. 

Very instructive views of the attributes of God are given 
in this book :— His long-suffering to sinners in sparing the 
Ninevites on their repentance ; the tenderness with which, 
while He chastened, He bore with his servant Jonah; his 
overruling Jonah's punishment as a sign to the Ninevites ; 
the miracle attending that punishment proving his Divine 
mission. Thus does God bring good out of evil. Did 
Jonah, when fleeing from the presence of the Lord, find a 
ship ready to take him to Tarshish ? This shows us we 
must never so interpret the events of God's providence, as 
to imagine they will justify us in a departure from his 
word. 

Much also of the character of man, his depravity and in- 
consistency, appears in Jonah's disobedient conduct under 
reproof. His prayer expresses deep repentance. Yet 
again we are called to notice his discontent and proud re- 
pining at that mercy being extended to others, of which he 
had lately been so distinguished a monument. Compare 
Jonah iv. with Job vii. 17. 

1 Elisha's ministry reaches m 2 Kings viii. 12 ; x. 32 ; 

nearly to that of Jonah, and from xiii. 22. 
Jonah we enter the prophetic 
canon. — Davison on Prophecy. 

o 2 



292 



BOOKS OF THE OLD TESTAMENT. [PART III. 



As it is generally agreed that Jonah was the writer of 
this book, this record of his sin affords another illustration 
of that strict regard to truth in the sacred writers, which has 
been already noticed among the grounds of their claim to 
inspiration. 

This book also contains a reference to our Lord Jesus 
Christ. The time of Jonah's continuance in the belly of the 
fish was a type of our Lord's continuance in the grave n . 

Thus (as Davison remarks), in the first and oldest of the 
prophets, we perceive that the first image, the introductory 
representation, which meets us in the opening of the pro- 
phetic canon when we explore it in a Christian sense, is 
that of the great fact of Christ's resurrection. 

§ xi. On the Book of the Prophet Micah. 

B.C. BETWEEN 758 AND 699. 

Micah prophesied in the reigns of Jotham, Ahaz, and 
Hezekiah, kings of Judah, contemporary with whom were 
Pekah and Hoshea, the two last kings of Israel. He began 
to prophesy a little after Isaiah, confirming his predictions 
both against Judah and Israel, urging them to repent- 
ance both by threatened judgments and promised mercies. 
One of his predictions is related to have saved the life of 
Jeremiah °. He foretels in clear terms the invasion of 
Shalmaneser p, and that of Sennacherib * ; the cessation of 
prophecy r ; and the utter destruction of Jerusalem s by 
Vespasian : yet for the encouragement of the pious, he 
also predicts the destruction of Assyria, the representative 
of the enemies of the Christian Church * ; the promulgation 
of the Gospel from Mount Zion ; its beneficial effects u ; 
the birth-place of Christ: his Divine nature, "whose goings 
forth have been from of old, from everlasting v ;" and the 



^ Matt. xii. 39, 40. 
° Micah iii. 12, with 

Jer. xxvi. 18—24. 
J> Micah i. 6—8. 

2 Kings xvii. 4. G. 
V Micah i. 9— 1G. 

2 Kings xviii. 13. 
r Micah iii. 6, 7- 



s Micah iii. 1 2. 
t Micah vii. 8. 10. 
u Micah iv. 1—8, with 

Isaiah ii. 2 — 4. 
v Micah v. 2, with 

Matt. ii. 6. 
John vii. 42. 



ch. iv. § xii,] 



NAHUMi 



293 



exaltation of his kingdom over all nations (compare ch. iv, 
2. 7, with Luke i. 33 ; ch. v. 5, with Eph. ii. 14; and 
ch. vii. 18. 20, with Luke i. 72, 73). This was a splendid 
anticipation of those glorious displays of Divine mercy to 
be more fully revealed in the New Testament. 

In illustration of the spirit of love which distinguishes 
the writers of the Bible, (as referred to p. 18,) observe the 
deep sorrow of the prophet w , on account of the calamities 
which he foretels, and how he tempers his denunciations of 
judgment with promises of mercy x . 

§ xii. On the Booh of the Prophet Nahum. 

B.C. BETWEEN 720 AND 698. 

This book is a striking illustration of the moral use of 
prophecy ; by which is meant, that the prophecies of Scrip- 
ture are not mere anticipations of the future, but are in- 
tended, by confirming the faith of the true believer, to 
strengthen him for his present duties. 

Nahum probably prophesied in the period between Israel's 
being carried captive into Assyria by Shalmaneser, and the 
destruction of Jerusalem being attempted by Sennacherib. 
At this period of perplexity and distress, when the fate of 
Samaria was present to the apprehension of Judah, when 
her own cities had been taken by Sennacherib, and Heze- 
kiah had drained his treasure, and even despoiled the 
temple in the vain hope of turning away the fury of Sen- 
nacherib y ; then was Nahum, whose name signifies " com- 
forter," raised up to console Judah, and to proclaim destruc- 
tion to him that imagined evil against the Lord z . 

His prophecy is one entire poem, which opens with a 
sublime description of the justice and power of God, tem- 
pered with long-suffering a , and foretels the destruction of 
Sennacherib's forces, and the subversion of the Assyrian 
empire h , together with the deliverance of Hezekiah, and 
the death of Sennacherib c . The destruction of Nineveh is 



w Micah i. 8. 
x Micah vii. 18. 
y 2 Kings xviii. 16. 
z Nahum i. 11, &c. 



a Nahum i. 1—8. 
b Nahum i. 9—12. 
c Nahum i. 13—15. 

o 3 



294 BOOKS OF THE OLD TESTAMENT. [PART III. 

then predicted in the most glowing colours, and with sin- 
gular minuteness ; and profane history assures us that these 
predictions have been exactly fulfilled d . 

The Book of Nahum will be best understood (remarks 
Davison), by being read as a continuation or supplement 
to the Book of Jonah. The prophecies of both are directed 
against Nineveh. They form connected parts of one moral 
history ; the remission of God's judgments being illustrated 
in one — the execution of them in the other. 



J xiii; On the Booh of the Prophet Habakkuk. 

B.C. BETWEEN 612 AND 598. 

Habakkuk probably prophesied in the reign of Jehoia- 
kim, king of Judah, in the time of Jeremiah, a few years 
before the captivity of the Jews by Nebuchadnezzar. 

Of all the nations that had. most afflicted the Jews, and 
in them the Church of God, the chief were — the Edomites 
— the Assyrians — the Chaldeans; and three of the prophets 
were raised up on purpose to pronounce the destruction 
of these nations : Obadiah, that of the Edomites ; Nahum, 
that of the Assyrians, who had carried the ten tribes into 
captivity ; and now Habakkuk, that of the Chaldeans, who 
completed the captivity of the remaining tribes. 

This book remarkably breathes a spirit of prayer. It 
expresses the prophet's holy indignation at the iniquity of 
his countrymen, with earnest intercession for their welfare. 
The concluding prayer, in which he describes the wonders 
God had wrought for Israel in times past, was admirably 
calculated to inspire the pious among them with confidence 
in the prospect of their approaching calamity — the destruc- 
tion of Jerusalem, and their captivity in Babylon. 

From ch. ii. 3, 4, we may observe the great principle 
which forms the character of the true servant of God in 
every age — a passage quoted three times in the New Testa- 
ment (Rom. i. 17 ; Gal. iii. 11 ; Heb. x. 37, 38 ; see also 
Heb. xi. ; Gal. ii. 20). This principle will enable us, like 
Habakkuk e , to joy even in tribulation. Rom. v. 1 — 3. 



d Nahum ii. iii. 



e Habakkuk iii. 17—19. 



en. iv. § xiv.] 



§ xiv. On the Book of the Prophet Zephaniah. 

B.C. BETWEEN 640 AND 609. 

Zephaniah was contemporary with Jeremiah, and pro- 
phesied with the same object, viz. to declare that the great 
day of trouble, distress, desolation, and darkness, was at 
hand in the approaching captivity of Judah f , and to point 
out the sins which were the causes of it. He denounces 
God's wrath against the nations which assisted in oppress- 
ing the J ews, or rejoiced over them in their calamities ; and 
he foretels their present dispersion and ultimate conversion, 
when the name of God, through them, shall be glorified 
throughout the world. 

He describes the desolation of Nineveh with remarkable 
accuracy. See ii. 14, 15 : compare also hi. 10, with Acts 
viii. 27. 

Zephaniah prophesied in the early part of Josiah's reign ; 
assisting him in his zealous effort of bringing back the 
people to the worship and obedience of the true God. 

To awaken an interest on the subject of fulfilled pro- 
phecy, and to show the connexion between the prophetic 
books, it may be remarked, that by comparing Amos i. 
6 — 8, and Zechariah ix. 5, with Zephaniah ii. 4 — 6, it will 
appear that the prophets made the following discrimination 
as to the fate of the four neighbouring and chief cities of 
Philistia, viz. Gaza, Ashkelon, Ashdod, and Ekron. They 
declared of Gaza that baldness should come upon it, that 
it should be forsaken and bereaved of its king. At the 
present moment, as Keith remarks, amid ruins of white 
marble, showing its former princely magnificence, a few 
villages badly built of dried mud are the only abode of 
its inhabitants, amounting altogether to less than 2000. Of 
Ashkelon and Ashdod they had said, " I will cut off the 
inhabitants from Ashdod ; Ashkelon shall be a desolation — 
it shall not be inhabited:" and so it is. Gaza is inhabited, 
but Ashkelon and Ashdod are not ; their ruins mark their 
site, but no human beings live there : they are the abode 
only of scorpions, though many hundreds of years after 



* Zepbaniali i. 15. 
o 4 



296 BOOKS OF THE OLD TESTAMENT. [PART III. 

these prophecies were delivered they were among the most 
celebrated cities. But as distinct from Gaza, which was to 
be the abode of poverty, and Ashkelon and Ashdod, which 
were to exist, but be without inhabitant, it was foretold of 
Ekron, " it shall be rooted up :" and such is the fact. Its 
very name is lost, nor is the spot certain on which it stood ; 
though at the time the predictions were uttered, it was 
equally flourishing with the rest. 

One great intention of prophecy, as has been already 
remarked, is to keep up in men's minds a sense of God's 
providence ; and, with such facts, and such prophecies be- 
fore them, who can doubt either the providence of God or 
the inspiration of those Scriptures in which such prophecies 
abound ? 

We are now brought to the prophets Haggai, Zechariah, 
and Malachi, who flourished after the return of the Jews 
from Babylon : and their predictions (as Davison remarks) 
are confined almost entirely to two subjects: — 1. The re- 
establishment of the Hebrew people and their temple ; — 
2. The annunciation of the Gospel. 

§ xv. On the Boole of the Prophet Haggai. 

B.C. ABOUT 520 TO 518. 

Haggai is generally reputed to have been born in the 
captivity, and to have returned from Babylon with Zerub- 
babel s. He is the first of the three prophets who flourished 
among the Jews after their return to their country ; and 
appears to have been raised up by God to exhort Zerub- 
babel h and Joshua the high-priest, to resume the work of 
the temple, which had been interrupted nearly fourteen 
years, by the Samaritans and others artfully attempting to 
defeat the edict of Cyrus i . But now that these hindrances 
were removed, the Jews had become lukewarm in this great 
public work, and more solicitous to build and adorn their 
own houses than to labour in the service of God. He 
continued prophesying about four months, and his earnest 
remonstrance appears to have had the desired effect fc . 



s Ezra ii. 2. 
h Ezra v. 1. 



i Ezra iv. 24. 
k Ezra vi. 14. 



ch. iv. § xvi.] 



ZECHARIAH. 



297 



Of the prophecies more immediately relating to the 
Messiah and his kingdom, we may remark the following : — 

Ch. ii. 7 — 9, foretels that the second temple, though 
much inferior as a building to the first, should far exceed it 
in glory. This was fulfilled by our blessed Lord, in whom 
dwelt all the fulness of the Godhead bodily \ honouring it 
with his presence and preaching. 

Ch. ii. 20 — 23, also predicts the important revolutions 
which would precede the great and final coming of the 
Messiah, typically described under the name of Zerubbabel, 
when the kingdoms of the world would become subject to 
his chosen servant" 1 . The grandeur of this event was 
perhaps foreshadowed in the temporal commotions which 
happened before the first coming of our Saviour, viz. the 
subversion of the Persian monarchy by the Grecian, and of 
the Grecian by the Romans ; and in the terrible destruction 
of Jerusalem, and the ruin of the civil government of the 
Jews shortly after his ascension. 

§ xvi. On the Booh of the Prophet Zechariah. 

B.C. FROM 520 TO 518, OR LONGER. 

Zechariah began to prophesy about two months after 
Haggai, in the second year of Darius Hystaspes, and con- 
tinued to prophesy about two years. He had the same 
general object with Haggai, to encourage and urge the Jews 
to rebuild the temple, and restore its public ordinances. A 
blessing, we are told n , attended his ministry. The temple 
was finished in about six years. 

With this immediate object were connected, as was the 
universal custom of the prophets, others more remote and 
important. He emblematically describes the four great 
empires (the chariots and horses probably representing the 
Babylonian, Persian, Macedonian, and Roman empires °) ; 
he foretels many circumstances respecting the future con- 
dition of the Jews and their destruction by the Romans P ; 

1 Col. ii. 9. Zech. vi. 1. 

m Dan. ii. 44 ; Rev. xi. 15. P Zech. xiv. 3 &c. 

n Ezravi. 14. 

o 5 



298 



BOOKS OF THE OLD TESTAMENT. [PART III. 



and with these he intersperses many moral instructions 
and admonitions. 

Of his predictions relative to our Saviour and his king- 
dom, the following may be compared : — 

Ch. ii. 10, 11, with John L 14 : a remarkable allusion to 
the Divinity of Christ. "It being here said that Jehovah 
being sent by Jehovah, should come and dwell in the 
Church, enlarged by the accession of the Gentiles, who can 
that be but our Lord Christ, who dwelt among us, and was 
by God his Father sent to us ?" — Barrow. 

Ch. iv. 6, 7, alludes to the Holy Spirit perfecting 
strength in the weakness of his people, and rendering his 
Church triumphant over all opposition. 

Ch. ix. 9, with Matt. xxi. 2 — 9 : our Lord's riding into 
Jerusalem. 

Ch. xi. 12, 13, with Matt. xxvi. 15; xxvii. 3 — 10: 
what our Lord would be sold for, and what would be done 
with the money. 

Ch. xii. 10, with John xix. 34 — 37, and Rev. i. 7 : the 
piercing of our Lord's side ; alluding also to the final con- 
version of the Jews, and their bitter compunction for having 
murdered the Messiah. 

Ch. xiii. 1, with 1 John i. 7 : the promulgation of the 
Gospel ; and its distinguishing feature, deliverance from 
the guilt and power of sin through the blood of Christ. 

Ch. xiii. 7, with Phil. ii. 6 ; John x. 30 : an atonement 
made by God manifest in the flesh ; " the man that is my 
fellow, saith the Lord of Hosts." 

Ch. xiii. 7, with Matt. xxvi. 31 : the desertion of our 
Lord by his Apostles. 

Ch. vi. 10 — 15'; xiv. 8, 9 : the glory of the Christian 
Church, uniting Jew and Gentile, under their great High- 
Priest and Governor, Jesus Christ, of whom Joshua the 
high-priest, and Zerubbabel the governor, were types — a 
priest upon his throne, exercising dominion over all the 
earth. 

It thus appears, from the foregoing references, that, next 
to Isaiah, Zechariah has the most frequent and plain allu- 
sions to the character and coming of Christ ; and he even 
specifies some points which had not been noticed by 
Isaiah. 



en. iv. § xvii.] 



MALACHI. 



299 



§ xvii. On the Booh of the Prophet Malachi. 

B.C. BETWEEN 436 AND 397. 

Malachi is the last of the prophets of the Old Testament, 
as Nehemiah is of the historians ; and the time of his 
ministry nearly coincides with that of Nehemiah's adminis- 
tration. 

His immediate object as a Minister was to reprove the 
Jews for many great abuses which, even so soon after such 
judgments and such mercies as attended their captivity and 
return from Babylon, still prevailed among both priests and 
people. 

Compare Mai. ii. 11, with Neh. xiii. 23—31 : and Mai. 
i. 10; iii. 8, with Neh. xiii. 10, 11. 

But his object as a Prophet was to foretel the coming of 
our Lord, the Messenger of the covenant, the Sun of righte- 
ousness, and his forerunner, John the Baptist. As the 
spirit of prophecy was now to cease, the Messiah having 
been clearly and progressively made known to the Jews, by 
a long succession of Prophets more and more distinct in 
their predictions, Malachi with peculiar solemnity concludes 
his mission, seals up the volume of prophecy, by a descrip- 
tion of a prophet, which is applied in the New Testament 
to Him, with an account of whom the Evangelists begin 
their Gospel history. 

" Prophecy had been the oracle of the Mosaic and Chris- 
tian dispensations, to uphold the authority of the one, and 
reveal the promise of the other ; and now its latest admo- 
nitions were like those of a faithful departing minister em- 
bracing and summing up his duties. Resigning its charge 
to the personal precursor of Christ, it expired with the 
Gospel on its tongue." — Davison. 



o 6 



300 



THE PROPHETS. 



[part III. 



The following Table, showing when each Prophecy was 
written, is extracted from Townsend's valuable Work on 
the Old Testament. 



Prophecy. 



After -what 
Scripture. 



Probable occasion, or period, in which the Date 
Prophecy was written. |B.C. 



Isaiah. 

1. 1 '2 Chron. xxvi. 21... 

2, to end 2 Chron. xxviii. 19, 

ii. iii. iv. v. vi. ... 2 Chron. xxvi. 21.. 
vii.viii.ix.X. 1 — 5 2 Kings xvi. 5, 
5toend — xi.xii. 



xiii. xiv. 1—28 j 
28, to end .... 



xv. xvi. ... 

xvii 

xviii. xix. 

XX 

xxi 



xxii. 1 — 15... 

15, to end 
xxiii 



xxiv.xxv.xxvi. 
xxvii. . 



xxvin. . 



XXIX. XXX. XXXI 

xxxii. xxxiii... 
xxxiv.xxxv. 
xxxvi. xxxvii. ... 
xxxviii. 1 — 9, 



xxi 



Isaiah xxiii. 18 

2 Chron. xxviii. 27 

2 Chron. xxxi. 21... 

Isaiah x.4. , 

2 Kings xviii. 8 .... 
2 Kings xviii. 16 .., 
Isaiah xxii. 14 



Isaiah xxvii. 13 . 
2 Kings xxi. 16... 
Nahum iii. 19 ... 

Isaiah xiv. 27 ... 



2 Kings xvi. 9 .. 

Isaiah xx. 6 

2 Kings xx. 11 .. 
2 Chron. xxix. 2 



General preface to the prophecies of Isaiah 
/ On the desolate state of Judea on Pe 

; \ kah's invasion , , 

. Designation of Isaiah to the prophetic office 
On the invasion of Judea byRezin andPekah 
f On the first invasion of Palestine by\ 

\ Sennacherib / 

/On the death of Ahaz and the acces-\ 

l sion of Hezekiah / 

("On the approaching invasion of Moab\ 

\ by Shalmaneser j" 

Against Damascus on the invasion of Rezin 
/On the approaching captivity of the\ 

\ ten tribes, and against Egypt j" 

On the capture of Ashdod 

/On the appearance of the Medes and\ 

\ Persians in Sennacherib's army J 

/On the expected appearance of Sen-\ 

\ nacherib's army / 

On the luxury and pride of Shebna 

/On the exultation of the Tyrians, after \ 
\ the retreat of Shalmaneser / 

On the desolation of Sennacherib's army... 

j /To the ten tribes, after the destruction! 

"I \ of Damascus / 

J;On Hezekiah's alliance with Egypt 



On Hezekiah's recovery 

History of Sennacherib's invasion 

Isaiah xxxvii. 38 ...j History of Hezekiah's sickness 

Hezekiah's thanksgiving on his recovery... 

Recovery of Hezekiah 

Visit of Merodach Baladan 



9 — 21 Isaiah xxxv. 10 

21, 22 jlsaiah xxxviii. 8 ... 

xxxix 'isaiah xxxviii. 22... 

xl. xli. to end of 

the Book of , , 

Isaiah's Pro-K 2 Kin S s X1X ' 37 ' 

phecies 



Jeremiah. 
. ii. iii. 1 — 6 [2 Chron. xxxiv. 7... 

!. to end: iv. v. vi. 2 Chron. xxxv. 19. 



Written in the latter years of the reign "\ 
of Hezekiah, while the kingdom en- I 
joyed peace after the destruction of ( 
Sennacherib's army J 



/On the designation of Jeremiah to the\ 
\ prophetic office J 



j On the backsliding after the reforma- 

\ tion by Josiah 

vii. viii. ix. x. ...iHabak. iii. 19 On the near approach of the captivity 

xi. xii ! Jer. x. 25 |To remind the people of Josiah's covenant. 

xiii.xiv.xy.xyi. | L Ri m 37 .J Appeals to tne people before the captivity . 

xvn. xvm. xix./ & ^ * r 

xx Jer. xix. 15 On Jeremiah's imprisonment by Pashur ... 

xxi Jer. xxxvii. 21 'Jeremiah repeats his predictions to Zedekiah 

xxii 1 94 ! Tpr y v is il 0n the approaching fate of Shallumj 

xxii. 1—24 Jer. xx. 18 | and Jenoiakim / 

24, to end 2 Kings xxiv. 9 :On the approaching captivity of Jehoiakim 



CH, 



IV.] 



ARRANGEMENT OF EACH PROPHECY. 



301 



Prophecy. 



After what 
Scripture. 



Probable occasion, or period, in which the 
Prophecy was written. 



Jeremiah. 
xxiii 

xxiv 

xxv 

xxv i 

xxvii. xxviii 

xxix 

xxx. xxxi 

xxxii. xxxiii 

xxxiv. 1—11 

11, to end 

XXXV , 

xxxvi. 1 — 9 

9, to end , 

xxxvii. 1 — 5 , 

5 , 

xxxvii. 6 — 11 .... 
11, to end , 

xxxviii , 

xxxix. 1 

2 

3 

4—10 

10 

xxxix. 11—15 ... 

15, to end 

xl. 1—13 

13, to end — xli.1 

1-H I 

11, to end 

xlii. xliii. 1—8 ... 
8, to end 

xliv 

xlv 

xlvi. 1—13 

13, to end 

xlvii 

xlviii. xlix 

1. li 

lii. 1—4 

— 4 

— 5, 6 

— 7—12 

— 12—15 

— 15, 16 

— 17— 24 



Jer. xxii. 30 .... 

Jer. lii. 3 

Jer. xxxv. 19 . 
Jer. xxii. 23 .... 
Jer. xxxi. 40.... 

Jer. xxiv. 10.... 
Jer. xxix. 32 .... 
Jer. xxxiv. 10 . 

Jer. xxxvii. 4 . 

Jer. xxxvii. 10 . 

Jer. xlvi. 12 .... 



Jer. xxv. 38 

2 Kings xxiv. 4.. 
Jer. xxxix. 1 

Jer. xxxiii. 26 .. 



Jer. xlvii. 7 .... 
Jer. xxxiv. 22 . 

Jer. xxi. 14 

2 Kings xxv. 2., 
Jer. lii. 4 

Jer. lii. 6 , 

Jer. xxxix. 2 

Jer. lii. 16 



Jer. lii. 11 

Jer. xxxviii. 28... 
2 Kings xxv. 22 

Jer. xl. 12 

Jer. xli. 10 

Jer. xli. 18 

Jer. xliii. 7 

Jer. xlvi. 28 

Jer. xxxviii. 8 ... 



Jer. xxvi. 24... 

Jer. xliii. 13 ... 
Jer. xxxvii. 5 

Jer. xxviii. 17 



/ On the overthrow of the temporal king-") 
t dom of the Jews / 

On Jehoiachin being carried to Babylon .. 
/On the immediate approach of Nebu-\ 
\ chadnezzar's army ) 

Apprehension of Jeremiah , 

/On the approaching ruin of Zedekiah") 

t and of the surrounding nations J 

/Letter from Jeremiah to the captives at\ 
X Babylon J 

Prediction of the restoration of the Jews .., 
( Imprisonment of Jeremiah, and pur-\ 

1 chase of the field of Hananeel / 

/ On the commencement of the siege of i 

X Jerusalem / 

( On the recall of the Hebrew slaves to\ 

X their former servitude J 

/On the Rechabites taking refuge in\ 
\ Jerusalem / 

First reading of the roll by Baruch 

Second reading of the roll by Baruch 

Zedekiah sends for Jeremiah 



j Part of the narrative of the siege of) 

t Jerusalem j 

Prediction of the return of Pharaoh's army 
Jeremiah attempts to escape from Jerusalem 
f Jeremiah is committed to the dungeon") 

\ of Malchiah / 

Commencement of the siege of Jerusalem , 
Capture of Jerusalem 



| Part of the history of the capture of] 



Jer. xlix. 30 

2 Chron. xxxvi. 10. 

2 Kings xxiv. 20 ... 



Jer. xxxix. 18 
Jer. xxxix. 3... 
Jer. lii. 27 

Jer. lii. 23 

Jer. lii. 14 



Jerusalem 

Flight of Zedekiah 

/ Account of those who were left in Judea\ 

X by Nebuzar-adan / 

( Jeremiah committed to the care of \ 

t Nebuzar-adan J 

The promise to Ebed-melech 

f Conduct of Jeremiah after his capture ) 
X by Nebuzar-adan / 

Conspiracy of Ishmael against Gedaliah ... 

Johanan rescues the captives from Ishmael 

Jeremiah reproves Johanan 

On the arrival of Jeremiah in Egypt 

Predictions of Jeremiah at Tahpanhes 

Address to Baruch on reading the roll 

/ On the defeat of Pharaoh Necho at Car-\ 

X chemish J 

On the arrival of Jeremiah in Egypt 

Before the conquest of Gaza by Pharaoh ... 
/On the ruin of the surrounding nations \ 

\ by Nebuchadnezzar j" 

On Seraiah's going to Babylon 

Part of the life of Zedekiah 

/Nebuchadnezzar commences the siege \ 

X of Jerusalem J 

Part of the history of the siege of Jerusalem 
Part of the history of the siege of Jerusalem 

Burning of the temple of Jerusalem 

/ Account of those who were left in Judea\ 

X by Nebuchadnezzar / 

Account of the Jewish spoils 



302 



THE PROPHETS. 



[part III. 



Prophecy. 



After what 
Scripture. 



Probable occasion, or period, in which the Date 
Prophecy was written. B.C. 



Jeremiah. 
lii. 24—28 



, Jer. xxxix. 14 



— 28—31 Jer. xliv. 30 . 

— 31, to end Dan. iv. 37..., 



LAMENTATIONS. 2 KillgS XXV. 21 



i. ii. hi. 1—22 .... 
22, to end— iy.1 
v. vi. vii J 

viii. ix. x. xi. 1 \ 

22 J 

22. to end — xii. 
xiii. xiv. xv 
xvi.x vii. x viii, 
xix 



(Murder of the chief priests after the\ 
\ capture of Jerusalem ) 

Recapitulation of the captivities 

Release of Jehoiachin 

Jeremiah laments the desolation of Judea . 



Daniel i. 20 Commission of Ezekiel 

Ezek. iii. 21 Prediction of the destruction of Jerusalem 

f On the idolatries which occasioned the"! 
1 Babylonish captivity / 



Ezek. vii. 27 . 



XX.XX1.XX11.XXU1. 



xxv.xxvi.xxvii) 
xxviii J 



Ezek. xi. 21 

Ezek. xix. 14 

Ezek. xxiii. 49 

'Ezek. xxxiii. 33 .. 
Ezek. xxiv. 27 

I 

Ezek. xlviii. 35 

•Ezek. xxix. 16 ..... 



!) 



Ezek. xxviii. 26 .. 

;Ezek. xxxii. 32 

Jer. lii. 30 

Jer. xxxiii. 20 

'Ezek. xxxvii. 28 .. 



xxix. 1—17 

l7,toend — xxx\ 
1—20 J 

xxx. 20, to end) 
— xx xi f 

xxxii. 1 — 17 — \ 
17, to end ... J 

xxxiii. 1 — 21 

21, to end 

xxxiv. xxxv. \ 
xxxvi. xxxvii. / 

xxxviii. xxxix 
xl.xli.xlii. xliii. 

xliv. xlv. xlvi. 

xlvii. xlviii, 



DANIEL. 

i. l— S.... 

8, to end..., 

ii Ezek. xxx. 19 

iii > 'Daniel ii. 49 

iv. 1—28 ^Daniel iii. 30 

28, to end Daniel iv. 27 , 

v Psalm cxxiii , 

vi Psalm cii 

vii 2 Kings xxv, 30 .., 

viii Daniel v. 31 

ix Daniel viii. 27 



f On the approaching ruin of Zedekiah\ 
1 and the surrounding nations J 

fOn Ezekiel's being consulted by the\ 

\ Jewish elders J 

f On the commencement of the siege of\ 
X Jerusalem ~ J 

On hearing of the capture of the city 

f On Pharaoh's retreat before Nebuchad-\ 

X nezzar J 

/After the siege of Tyre. — Final predic- 

X tion against Egypt , 

/ On Pharaoh's retreat before Nebuchad- ) 

X nezzar ) 

( On hearing of the fall of Jerusalem — \ 

X Against Egypt / 

To the captives in Babylon 

On hearing of the fall of Jerusalem 

r Appeal to the heads of the Jewish naO 

X tion, after the fall of Jerusalem / 

Prophecy of Gog and Magog 



lic-j 



Ezek. xxxix. 29 Vision of the future spiritual temple . 



x. xi. xii Psalm cxxix 



HOSEA. 

. ii. iii 



2 Chron. xxxvi. 7...;Capture of Daniel by Nebuchadnezzar , 

Lament, v. 22 Condition of Daniel at Babylon , 

Nebuchadnezzar's first dream , 

The golden image set up , 

Nebuchadnezzar's second dream , 

Madness of Nebuchadnezzar 

Belshazzar's feast 

Daniel is cast into the den of lions , 

Daniel's vision of the four living creatures 
Daniel's vision of the ram and the he-goat 

Prophecy of the seventy weeks 

( On the interruption'to the building of\ 
\ the second temple / 

f On the distress of Israel in the reign \ 
X of Jeroboam the second J 



. 2 Kings xiv. 27.. 
.'2 Kings xiv. 29.. 



v. vi 

vii. viii. ix, 
xi. xii. xiii, 



On the state of the country during the) 
interregnum after the death of Je- > 

roboam the second j 

2 Chron. xxviii. 25. On Ahaz's alliance with Tiglath-pileser ... 

2 Kings xvii. 4 On the revolt of Hoshea from Assyria 



CH. IV.] 

Prophecy. 



ARRANGEMENT OF EACH PROPHECY. 



303 



After what 
Scripture. 



Probable occasion, or period, in which the 
Prophecy was written. 



JOEL. 

i. ii. iii 



AMOS. 

i. ii. iii. iv. v.\ 
vi. vii.l— 10. J 
10 to end — viii.ix. 

OBADIAH. 
JONAH. 

i. ii. iii. iv 



l. n 

iii. iv. v. vi. vii.., 

NAHUM. 

i. ii. iii 



HABAKKTJK. 

i. ii. iii 



ZEPHANIAH. 

i. ii. iii 

HAGGAI. 

i. 1—12 



12, to end\ 
ii. 1—10 j 

10, to end 

ZE CHART AH. 

i. 1—7 

7, to end) 

ii. iii. iv. v. vi. / 

vii. viii 

ix. x. xi. xit 

xiii. xiv. 

MALACHI. 

ii. iii. 1 — 16 ... 



2 Chron. xxvi. 15... 

Hosea iii. 5 

2 Kings xiv. 28 

2 Chron. xxviii. 19 
Amos vii. 9 

2 Kings xv. 35 , 

Isaiah xvi. 14 

Isaiah xix. 25 

Jeremiah vi. 30 

Chron. xxxiv. 32. 

Ezra v. 1 

Ezra v.2 

Zechariah i. 6 



On Uzziah's increasing his army 

In the reign of Jeroboam the second 

/On being accused of a conspiracy"! 
\ against Jeroboam the second / 

Against Edom, on their assisting Pekah ... 

fSoon after the accomplishment of) 
\ Jonah's first prophecy, 2 Kings xiv. 25 J 



/ On the continuance of idolatry in the) 

I reign of Jotham J 

/Written to support the reformation by) 
t Hezekiah J 

( Against Nineveh, immediately after the \ 
\ captivity of the ten tribes / 

/On the backsliding after the reforma-) 
\ tion by Josiah / 



To assist the reformation by Josiah 



/ On resuming the building of the second) 

\ temple ... „ j 

J To encourage the builders of the second \ 
\ temple J 

Address to the builders of the second temple 



1} 



Haggai ii. 9 ..... 

Haggai ii. 23 

Psalm cxxxviii.. 
Ezra x. 44 



16, to end— iv 



Psalm cxix 

Nehem. xiii. 31 



Exhortation to repentance 

Address to the builders of the second temple 

To the messengers from Babylon 

/Probably about the time of Ezra's refor-) 
\ mation / 



/On the corruptions introduced, after) 

\ the reformation by Nehemiah J 

/ After the completion of the reforma- \ 
t tion by Nehemiah / 



The above Table states after what Scripture the different portions of the prophetic 
books are to be read in the order of time, but it does not necessarily imply that there 
is any connexion of subject between the Scripture and the prophecy; as, for instance, 
Mai. i. ii. iii. 1 — 16, following Psalm cxix. Often, however, there is an important 
connexion : for instance, 2 Kings xvi. 5, with Isa. vii. — x. 1 — 5, presents us with an 
astonishing view of the long-suffering of God to one of the most wicked of men : the 
prophet Isaiah, for the consolation of Ahaz, was sent not only to assure him of imme- 
diate safety, but to announce to him one of the most splendid prophecies in the Old 
Testament respecting the promised Messiah. (Isa. vii. 14; ix. 6, &c.) 



304 



GENERAL QUESTIONS. 



[part III. 



General Questions on the Prophets, 

1. Why is this part of the Old Testament distinguished by the 
name of THE PROPHETS * 

2. Which are the greater and which are the minor Prophets 1 

3. Why are they so called ? 

4. Which of them prophesied before, during, and after the Baby- 
lonish captivity ? 

5. What is their great subject ? (1 Pet. i. 10 ; Rev. xix. 10.) 

6. Considering the Prophets as preachers also to their respective 
generations, what is the scope of their writings ? and what the benefits 
we may derive from them ? (See page 275.) 

7. Were the people generally obedient to the Prophets, and re- 
formed by their ministry 1 

Questions adapted to any particular Booh of the Prophets, 

I. The Writer. 

1 . About what time did he begin, and through what period did he 
continue to prophesy ? 

2. If before the Babylonish captivity, what kings of Judah or Israel 
lived at the same time with him ? 

3. What parts of the historical books of the Old Testament treat of 
the period in which he lived ? 

4. Is any part of his book historical ? (See Isaiah xxxvi. — xxxix.) 

5. Have we any, and what account of his personal history % 

6. Is he mentioned in the New Testament ? 

7. Is there any allusion in this book to the previous history of the 
Jew r s, or to any other event recorded in the Old Testament \ 

Considered in Ms office as a Preacher. 

1. What sins does he notice (see page 279) as committed by (1) 
Judah, (2) Israel, (3) other nations, (4) any particular individuals ? 

2. How does he speak of sins against God, as idolatry, neglect of 
his service, the performance of it in a formal manner, or the disregard 
of moral duties. 

3. What punishment does he threaten the Jewish people on account 
of their sins ? 

4. Does he exhort them to repentance ? 

5. By what motives ? 

6. To what other duties does he exhort them ? 

7. Is there any allusion in this book to false prophets ? 

8. By what means did they seek to draw the people from the truth, 
and with what success ? 

II. Fulfilled Piophecies, 

arranged under three classes, relating, 1st, to the" Jewish nation ; 2nd, 
to other nations, and chiefly those neighbouring to the Jews ; 3rd, 
to the Messiah aud his kingdom. 



CH. IV.] 



ON THE PROPHETS. 



305 



1. Does this book contain any prophecies now fulfilled, relating to 
the Jewish nation, viz. 

1. ) Concerning the captivity of the ten tribes of Israel ? 

2. ) Concerning the kingdom of Judah, its punishments, its 

captivity in Babylon, &c. ? 
(3.) Concerning the nation generally, as the destruction of Je- 
rusalem by the Romans, dispersion of the Jews, &c. ? 

2. Does this book contain any prophecies now fulfilled relating to 
other nations, (1) Nineveh, (2) Babylon, (3) Egypt, (4) Tyre, (5) 
Ethiopia, (6) Edom, (7) Moab, (8) Philistia, &c. ? (See page 295.) 

3. Does this book contain any prophecy relating to the Messiah 
and his kingdom, viz. 

(1.) His person, his Divine, or human nature 1 
(2.) His character ? 

(3.) His office as prophet, priest, king, &c. % 

(4.) The events of his life, as his birth, ministry, sufferings, 

death, resurrection, and ascension ? 
(5.) His names, as shepherd, &c, David, &c. ? 
(6.) The call of the Gentiles to form part of his kingdom % 

4. Compare these different prophecies with each other. 

5. Compare them with the event. 

6. Does any other prophet speak of the same event \ 

7. Is there any thing remarkable as to the time when any of these 
prophecies were delivered ? (See pages 239. 286. 303.) 

8. What illustration does the New Testament afford of the fulfil- 
ment of any of these prophecies ? (See page 298.) <1 

9. In comparing the prophecies already fulfilled respecting the 
Jews, other nations, or the Messiah, with their fulfilment, is there 
any illustration of the improbability at the time the prophecy was 
delivered, of its being fulfilled ? (See page 27.) 

10. Of its descending to those minute particulars which clearly 
show it was beyond human forethought or conjecture ? 

III. Unfulfilled Prophecy. 

1. What general caution does Sir Isaac Newton give on this sub- 
ject? (See page 86.) 

2. Is there any prophecy in this book respecting 

(1.) The conversion of the Jews ? 

(2.) The universal extension of Christ's kingdom \ 

(3.) His second coming to judgment ? 

3. What effect ought the expectation of these glorious and solemn 
events to have upon your conduct ? (2 Peter iii. 14.) 



<1 How unlikely that the Jews, who so ardently expected their Mes- 
siah, should reject Him when He came, as foretold, Isaiah liii. ; that 
being rejected and put to death at their instigation, He should, as 
foretold, Psalm xxii. 16, die by crucifixion, a punishment not in use 
among them ; that dying the vilest of deaths, He should yet be buried 
honourably ; that all his bones should be out of joint, and yet not one 
broken ; that though He came to confer eternal glory on his disciples, 
they should all forsake Him in his greatest extremity, as foretold by 
Zechariah, xiii. 7- 



306 HISTORY OF THE JEWS BETWEEN [PART III. 

To these questions, more especially applicable to the 
Prophets, may be added some of those referred to in the 
Historical Books, as, for instance, those (page 255) re- 
lating to the attributes of God. Very sublime views are 
given by the Prophets of the majesty (seelsa. xl. 12 — 28), 
the power, the grace, (Isa. i. 18 ; xlviii. 13 ; xlix. 15 ; lv. 
1 — 7,) and the providence of God. 

Many instructive views are presented to us of human 
nature generally, and illustrated by examples, such as 
Nebuchadnezzar, Jonah, &c. 

§ xviii. History of the Jews in the period between the Old 
and New Testament. 

In closing this account of the Books of the Old Testa- 
ment, and before proceeding to those of the New, it seems 
desirable to give a slight sketch of the history of the Jews 
during the intermediate period. 

The Political History of the Jeivish Nation in the interval 
between the close of the Old Testament and the coming of 
our Blessed Lord. 

This, as gathered principally from the Books of Macca- 
bees and Josephus, may be thus briefly stated. The in- 
spired history leaves the Jews subject to the Persians. 
When that power was overthrown by Alexander the Great, 
b. c. 330, they became subject to him, and on his death, to 
his successors, forming a part of the Egyptian monarchy. 
During this period many thousands of them were carried 
into Egypt, and their Scriptures, as has been already re- 
marked, page 5, were translated into the Greek language. 
After this the Jews were subject to the Syrian monarchy. 
During this period they were so violently persecuted by 
Antiochus Epiphanes (b.c. 168), as to be altogether de- 
prived, for three years and a half, of their civil and religious 
liberties. (See page 4.) He went so far as to dedicate the 
temple of Jehovah to Jupiter Olympus, erecting his statue 
on the altar of burnt-ofFering, and punishing with death all 
that could be found acting contrary to his decree : this 
rousing them to resistance, they were restored to liberty by 



CH. IV. § Xviii.] THE OLD AND NEW TESTAMENT. 307 

the piety and bravery of the family of the Maccabees. 
These princes continued to flourish with diminished splen- 
dour, and in subserviency to the Roman power, till the 
days of Herod, an Idumean by birth, but of the Jewish re- 
ligion, who conquered and deposed the family of the Mac- 
cabees, and was appointed king of the Jews by the 
Romans ; under him our Lord Jesus Christ was born, and 
then, and not till then, was the power of life and death 
taken away from the Jewish nation. 



The Moral History of the Jewish nation in the interval be- 
tween the close of the Old Testament and the coming of 
our Blessed Lord. 

This period of four hundred years presents the same 
illustration of human depravity as their former history 
had done. A striking effect of the Babylonish captivity 
was to destroy in them all tendency to idolatry, to which 
before that event they had always been so prone ; but it 
presented their depravity under a new shape, that of zeal 
for the form of religion, while they denied its power. Mul- 
tiplying human traditions, and teaching for doctrines the 
commandments of men, they made the word of God of 
none effect : and neglecting the only standard of truth, 
they were divided into numberless sects, and were filled 
with contempt of each other, and of the world around 
them r . Their very teachers are described by our Lord s 
as full of hypocrisy and iniquity ; and their doctrines such 
as rendered those who embraced them twofold more the 
children of hell than before. 

If, with this view of the moral state of the Jews, at the 
time of our Lord's advent, we connect the account given 
by Mosheim of the Gentile world* — that, under every ad- 
vantage which the wisdom of this world could give, poly- 
theism was increasing among the vulgar, while among the 
learned, the prevailing systems of philosophy were the 
Epicurean and the Academic, which struck at the founda- 



* Rom. ii. 17—20. 
1 Thess. ii. 15. 
Acts xxii. 21, 22. 



s Matt, xxiii. 

* Vol. i. p. 32, &c. 



308 BOOKS OF THE NEW TESTAMENT. [PART III. 

tion of all religion — we may see at what a crisis of the 
world's state its Redeemer appeared. Who then can doubt 
the necessity for his coming, or not admire the providence 
by which the time of it was determined ? Nor let us forget 
the purpose for which He came, and that the great event 
for which we should be preparing, is his second coming to 
judgment. Tit. ii. 11 — 14 ; 2 Cor. xiii. 5 ; Luke vi. 
47—49 ; Ps. cxxxix. 23, 24. 



CHAPTER V. 

THE GOSPELS. 

Contents.— § i. On the Gospel of St. Matthew. § ii. On the Gospel of 
St. Mark. § iii. On the Gospel of St. Luke. § iv. On tlie Gospel of 
St. John. § v. On the Character of our Lord. § vi. On the Resur- 
rection of our Lord. § vii. The Miracles of our Lord. 

Gospel means good tidings ; and this name is applied to 
the first four books of the New Testament, which contain 
a history, or rather such memoirs as it pleased the Holy 
Spirit should be recorded, of the life of our Lord Jesus 
Christ, God manifest in the flesh, the Saviour of the world a . 
Hence also the writers, Matthew, Mark, Luke, and John, 
are called evangelists, as being the bearers of these good 
tidings. St. Matthew and St. Luke trace this history from 
our Lord's conception by the Holy Ghost : St. Mark and 
St. John begin their accounts with his public appearance at 
his baptism. 

The following consideration will throw great light on the 
reading of the Gospels, — that some things were not made 
known, or not so clearly made known by our Lord to his 
disciples, till towards the close of his ministry b . The 
importance of this view of his ministry will appear in its 
explaining what might otherwise seem to present a diffi- 
culty to one just entering on the study of the Bible ; namely, 



a Luke ii. 10, 11. Character of Christ," Chap. v. 

b See Bp. Sumner, " Ministerial The gradual teaching of Christ. 



CH. V.] 



THE GOSPELS. 



309 



the difference between his mode of teaching and that of 
his Apostles. The law and the prophets were until John c . 
John said enough to show that he was acquainted with the 
peculiar object of our Saviour's coining to take away the 
sins of the world d , &c, but he did not enlarge upon it; he 
came preaching the baptism of repentance for the remission 
of sin, and proclaiming this warning, — "the kingdom of 
heaven is at hand." Our Lord took up the truth as his 
forerunner left it, enforcing the same elementary e doctrine 
of repentance, and urging it from the same consideration, 
"the kingdom of heaven is at hand f ." Hence, in the 
Sermon on the Mount, our Lord enforces chiefly the spiri- 
tuality of the moral law, touching very little on the doctrine 
of the atonement, the great doctrine of revelation, so much 
and so plainly insisted upon in the Epistles 8 ; because just 
views of the spirituality of the moral law — that it reached 
to the most secret thoughts, condemning anger without 
cause as murder, and a wanton look as adultery—were (to 
those who had so lost sight of this) a necessary prepara- 
tion for their reception of the doctrine of the atonement. 
Gal. iii. 24. 

Again, because the people were too prejudiced to be 
instructed more clearly, our Lord spoke to them in para- 
bles, — a mode not at all followed by his Apostles, — 
parables which, in many cases, He left unexplained. For 
some time our Lord avoided an open disclosure of his cha- 
racter h ; even forbidding others to declare it. He almost 
always calls Himself the Son of Man 1 , and sometimes 
waives the assertion of his Divinity, as in his conversation 
with the rich young man. He generally, throughout the 
earlier part of his ministry, speaks of Himself as not sent 



c Luke xvi. 16. f Matt. iii. 2 ; iv. 17. 

d Isaiah liii. 8 1 Cor. ii. 2, &c. 

Dan. ix. 24, with h Matt. xvi. 20. 

John i. 29. Mark iii. 11, 12. 

« Heb. vi. 1. Luke iv. 41. 

i " The title ' Son of Man ' is in all the Gospels found under the 
peculiar circumstances of its being applied by Christ to Himself, but 
of never being used of Him, or towards Him, by any other person. 
It occurs seventeen times in St. Matthew's Gospel, twelve times in 
St. Mark, twenty-one times in St. Luke, and eleven times in St. John, 
and always with this restriction." — Paley. 



310 



BOOKS OF THE NEW TESTAMENT. [PART III. 



but unto the lost sheep of the house of Israel ; and when 
sending his disciples to preach k , He forbids them to go into 
the way of the Gentiles, though it was one of the distin- 
guishing features of his advent to be 4 4 a light to lighten the 
Gentiles 1 ." This, to one just entering on the study of the 
Bible, might present difficulties, which are removed by the 
consideration that our Lord was carrying forward the same 
principle which had characterised the dispensation of mercy 
from the beginning, that of its gradual development. The 
doctrine of approaching the mercy-seat of God through 
Christ as our great High Priest, is one of the most distin- 
guishing features of the Gospel m ; but our Lord seems for 
the first time to allude to it in the discourse which He held 
with his Apostles the very night before his crucifixion n : 
" hitherto have ye asked nothing in my name ;" and though 
in that discourse He explained to them ° more of the mys- 
teries of the Gospel than He had previously done, He adds, 
" I have yet many things to say unto you, but ye cannot 
bear them now ;" doctrines which (though He had touched 
upon them) yet even their minds were too prejudiced to re- 
ceive, which it required his death, resurrection, and ascen- 
sion to illustrate, and which they would not fully under- 
stand, until " He, the Spirit of truth," had come to " guide 
them into all truth." See Matt. xvi. 22 ; Markix. 32 ; Luke 
xviii. 34 ; xxiv. 25 ; Mark xvi. 14 ; Acts i. 6. Archbishop 
Magee remarks, that " until it was clearly established that 
Jesus was the Messiah, and until by his resurrection, crown- 
ing all his miraculous acts, it was made manifest that He 
who had been crucified by the J ews was He who should 
save them and all mankind from their sins, it must have 
been premature to explain how this was to be effected. " 

To which a remark of Macknight may be added, ' 'that 
our Lord came from Heaven not so much to make the Gos- 
pel revelation, as to be the subject of it, by doing and 



J Matt. xv. 24. Heb. iv. 14—16 ; vii. 23—25 ; 

k Matt. x. 5. x. 19. 22 ; xiii. 15, 16. 

1 Luke ii. 32. 1 Pet. ii. 4—6. 

Isaiah xlii. 6. 1 John ii. ], 2. 

m Heb. ii. 17. n j } m XV L 24. 

Rom. viii. 32. 34. John xiv. — xvi. 

Eph. ii. 4—18. Matt. xxvi. 28. 



CH. V. § i.] GOSPEL OF ST. MATTHEW. 



311 



suffering all that was necessary to procure the salvation of 
mankind, appointing his Spirit, after his ascension, to be 
its chief interpreter." And thus are we taught to look to 
the preaching of the Apostles in the Acts, and to their 
Epistles, (both dictated by that Spirit who is emphatically 
called the Spirit of Christ p,) for the full view of the 
Christian dispensation % 



§ i. On the Gospel of St. Matthew. 

St. Matthew, surnamed Levi, was a native of Galilee. 
His occupation was that of a publican, or tax-gatherer, 
under the Romans at Capernaum. While thus employed 
in collecting the customs due upon commodities which 
were carried, and from persons who passed over the Lake 
of Gennesareth, he was called by our Lord to be his dis- 
ciple r , and under the influence of his grace immediately 
obeyed. As an illustration of the spirit in which he wrote, 
Bp. Hall has remarked s , that in recording the names of 
the twelve Apostles, he particularly speaks of himself 
under the opprobrious term of Matthew the publican 1 , as 
one anxious to magnify the goodness of God in his election. 
See page 189. 

It is observable also, that the only notice he takes of the 
act by which he abandoned every worldly prospect for 
Christ, is in the following words : " As Jesus passed forth 
from thence, he saw a man, named Matthew, sitting at the 
receipt of custom : and he saith unto him, Follow Me. 
And he arose, and followed Him u ." He thus presents to 
us a bright example of humility ; and suggests to us the 
prayer for grace to forsake, as he did, all covetous desires 
and inordinate love of riches, and follow the same Saviour. 
—See Collect for St. Matthew's day. 

St. Matthew wrote his Gospel in Palestine. It may be 
thus divided : 

Ch. i. ii. treats of the infancy of our Blessed Lord. 

Ch. iii. iv. 1 — 11, records events preparatory to our 



P 1 Pet. i. 11. s Hall's Contemplations, book iii. 

<I John xv. 26, 27. cont. iv. 

r Matt, ix. 9. t Matt. x. 3. 

u Matt. ix. 9. 



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Lord's public ministry ; including the account of the minis- 
try of John the Baptist, his forerunner ; and his own bap- 
tism and temptation. 

Ch. iv. 12, — xx. 16, relates to our Lord's public minis- 
try, particularly in Galilee. 

Ch. xx. 17, — xxviii., mentions transactions more imme- 
diately connected with his last sufferings, death, and resur- 
rection. 

As the Evangelists have many qualities in common, so 
there is in each that which distinguishes him from the rest. 
There are two points which distinguish the Gospel of St. 
Matthew. The adaptation of his narrative to the Jews; 
and the distinctness and particularity with which he has re- 
lated many of our Lord's discourses. 

1. The adaptation of his narrative to the Jews, which 
appears, (1.) In his reference to Jewish customs, cities, 
and places, as well known by his readers. (2.) In the 
prominency which He gives to those particulars of our 
Lord's history, which were most likely to convince the 
Jews that Jesus was the Christ : for instance, " No senti- 
ment relative to the Messiah was more prevalent among 
them than that He should be of the race of Abraham and 
family of David ; and accordingly w-e find that St. Matthew 
begins his narrative by showing the descent of Jesus from 
these two illustrious persons. He then relates the birth of 
Jesus in Bethlehem, the city in w T hich the Messiah was ex- 
pected to be born, and throughout his Gospel he omits no 
opportunity of explaining the Scriptures, and of pointing 
out the fulfilment of prophecy, which was known to have 
greater weight with the Jews than any other species of 
evidence. Moreover, he records many of our Saviour's 
reproofs to the Jews for their errors and superstitions ; thus 
endeavouring to remove from their minds those prejudices 
which impeded the progress or sullied the purity of the 
Christian faith." — Tomline. 

2. As an illustration of the distinctness and particularity 
with ivhich he relates many of our Lord's discourses, may 
be mentioned, his charge to his Apostles. — Matt. x. 1 — 42, 
with Luke ix. 1 — o. 

Among the most remarkable things recorded in St. Mat- 
thew's Gospel, and not found in any other, are the follow- 
ing : — The visit of the wise men ; our Saviour's flight into 



CH. V. § ii.] GOSPEL OF ST. MARK. 



313 



Egypt ; the slaughter of the infants by Herod ; the parable 
of the ten virgins ; the dream of Pilate's wife ; the resur- 
rection of many saints, and their appearing unto many im- 
mediately after our Saviour's resurrection ; and the bribing 
of the Roman guard appointed to watch the sepulchre. Our 
Lord's description of the last judgment, as recorded by this 
Evangelist, demands our special attention w , in order that, 
while looking simply to his merits for the remission of 
sins x , we may manifest our interest in those merits, by 
active love to his people y . 



§ ii. On the Gospel of St. Mark. 

This Evangelist was not, like St. Matthew, one of the 
twelve Apostles. He was probably nephew to Barnabas z , 
and the son of Mary, a pious woman at Jerusalem, at whose 
house we read a , many were gathered, praying on behalf of 
St. Peter, when cast into prison by Herod. His Hebrew 
name appears to have been John b . The further notices 
of St. Mark in the New Testament are in Acts xiii. 5 ; 
Philemon 24; 2 Tim. iv. 11 ; 1 Pet. v. 13; in which 
last passage the Apostle calls Mark his son, thus leading 
us to infer that Peter was the instrument of his conversion. 
Mark probably wrote his Gospel about the year a. d. 60, 
when he was residing at Rome with Peter, whose familiar 
companion he was. In connexion with the fact of his 
writing under the direction of St. Peter, it is interesting to 
remark, that many things honourable to that Apostle, and 
mentioned in the other Evangelists, are omitted by St. 
Mark, whilst the failings of St. Peter are all recorded in 
this Gospel. Thus St. Mark does not add the benediction 
and promise which St. Peter received from our Lord upon 
his acknowledging Him to be the Messiah c , but he relates 
at large the severe reproof which he received soon after, 
for not bearing to hear that Christ must suffer d ; and he has 
fully related Peter's crime of denying our Lord e . 



w Matt. xxv. b Acts xv. 37—39. 

x Matt. xxvi. 28. e Mark viii. 29, with 

y Matt. xxv. 40. Matt. xvi. 17. 

* Col. iv. 10. d Mark viii. 33. 

a Acts xil 12. .e Mark xiv. 31—71. 

P 



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It has been already remarked, that St. Matthew in his 
Gospel more particularly addresses the Jews ; and that 
hence he quotes frequently from the ancient prophets, and 
alludes to Jewish customs, &c. as well known. St. Mark, 
on the contrary, writing for the immediate use of Christians 
at Rome, which was at that time the great metropolis of the 
world, and common centre of all civilized nations, accom- 
modates himself to every description of persons. Quota- 
tions from the ancient prophets, and allusions to Jewish 
customs, are, in a great measure, avoided ; or such explana- 
tions are added as might be necessary for Gentile readers 
at Rome. Thus, when Jordan is first mentioned in this 
Gospel, the word river is prefixed f ; the oriental word 
Corban is said to mean a gift s ; the Preparation is said to 
be the day before the Sabbath 11 ; denied, or common hands, 
are said to mean unwashed hands 1 ; and instead of the 
word mammon, he uses the term riches. Having mentioned 
Simon the Cyrenianj, he adds, that he was the father of 
Alexander and Rufus, because both those persons resided 
at Rome, and were known to the Roman Christians. Rom. 
xvi. 13. 

St. Mark alludes to most of the events recorded by St. 
Matthew, though more concisely ; as an instance of this 
conciseness compare Mark xii. 38 — 40, with Matt, xxiii. 
Omitting some things related by St. Matthew, as the 
genealogy and birth of Christ, and the Sermon on the 
Mount, he enlarges on some facts mentioned by that Evan- 
gelist, such as the cure of the paralytic k , and the miracle 
among the Gadarenes 1 ; and he records two miraculous 
cures — of the deaf man who had an impediment in his 
speech m , and of the blind man at Bethsaida n — which are 
not mentioned by any other evangelist. He alone mentions 
the parable of the seed growing gradually but insensibly ; 
illustrative of the progress of the Gospel in the world. 
It is to be remarked, also, that he opens his Gospel by 



f Mark i. 5. 

g Mark vii. ] L 

h Mark xv. 42. 

1 Mark vii. 2. 

j Mark xv. 21. 

k Mark ii. with Mat*, ix. 



1 Mark v. 1, with 
Matt. viii. 28. 
m Mark vii. 31—37. 
n Mark viii. 22—24. 
o Mark iv. 26—29. 



ch. v. § iii.] gospel of st* luke. 



315 



announcing the Saviour to be the Son of God ; and records 
at the close of it, the following declaration of that Saviour, 
" He that believeth and is baptized shall be saved ; but 
he that believeth not shall be damned P;" which, in the 
most solemn manner, implies our responsibility for our 
belief. 



§ iii. On the Gospel of St. Luke. 

St. Luke is generally supposed to be that beloved phy- 
sician who is mentioned in Col. iv. 14. He was probably 
a Gentile proselyte. St. Luke also wrote the Acts of the 
Apostles q ; and it is inferred from the 11th verse of the 
xvith chapter of that book, that he was a fellow-traveller 
with St. Paul ; for he says, " Loosing from Troas we came 
with a straight course to Samothracia." After St. Paul left 
Philippi, Luke again uses the third person r : and he does 
not resume the first person till St. Paul was in Greece the 
second time s . From this period he probably continued 
with that Apostle till his death ; being mentioned in an 
Epistle written just before St. Paul's death *. St. Luke's 
account of the Last Supper remarkably agrees with that 
given by St. Paul u . Tertullian and Chrysostom call St. 
Paul, Luke's master and teacher, and Eusebius says he was 
for the most part a companion of that Apostle. 

Though, like St. Mark, he was not an Apostle, nor is 
once mentioned in the Gospels, yet this does not diminish 
the credit due to his narrative, because he himself has told 
us the sources of information to which the Holy Spirit 
directed him v . His Gospel was written about a. d. 63 or 
64, and while passing over various particulars mentioned 
by St. Matthew and St. Mark (who are generally supposed 
to have written before him), contains many things not men- 
tioned by them ; among which are : — 

Miracles of our Lord. — His raising the widow 's son w ; 



P Mark xvi. 16. 
q Acts i. 1 . 
r Acts xvii. 1. 
s Acts xx. 5, 6. 
t 2 Tim.iv. 11. 



u Luke xxii. 19, 20, with 

1 Cor. xi. 23—25. 
v Luke i. 2. 
w Luke vii. 

p 2 



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BOOKS OF THE NEW TESTAMENT. [PART III. 



his healing the deformed woman x ; and his cleansing the 
ten lepers v . 

Discourses of our Lord. — His first public preaching at 
Nazareth z ; and his conversation with two disciples going 
to Emmaus a . 

Parables of our Lord. — The good Samaritan 13 ; the rich 
fool c ; the barren fig- tree d ; the prodigal son e ; the unjust 
steward f ; the rich man and Lazarus g ; the importunate 
widow ; the Pharisee and publican h . 

Events, fyc. of our Lord's life. — Many circumstances 
connected with his birth 1 ; the poverty of his parents, and 
his being neglected by man, though announced by angels ; 
the return of the spirit of prophecy, as seen in Elisabeth, 
Mary, Zacharias, Anna, and Simeon ; his early piety k ; his 
obedience to his parents 1 ; and his compassion to sinners, 
as seen in his weeping over apostate Jerusalem m . 

Circumstances of his death, fyc. — His being sent to 
Herod n ; his prayer for his murderers ; and his forgive- 
ness of the dying thief p : by which last act He showed 
Himself, in the moment of his greatest weakness, able to 
save to the uttermost all that come unto God by Him ; and 
exercised the prerogative of Deity q in the very agonies of 
death. 



The following references show what the Scriptures re- 
cord concerning the writer of this Gospel : John xiii. 
23—26 ; xix. 26, 27. 35 ; xx. 2—10 ; xxi. 2. 7. 20—25 ; 
Matt. iv. 21, 22 ; x. 2 ; xx. 20—23 ; Mark i. 19, 20 ; 
v. 37 ; ix. 2. 38 ; xiv. 33 ; Luke ix. 49—56 ; xxii. 8 ; 



§ iv. On the Gospel of St. John. 



x Luke xiii. 
y Luke xvii. 
2 Luke iv. 
a Luke xxiv, 
b Luke x. 
c Luke xii. 
d Luke xiii. 
e Luke xv. 
* Luke xvi. 
S Luke xvi. 



n Luke xxiii. 5 — 11. 
° Luke xxiii. 34. 
P Luke xxiii. 43. 
1 Luke v. 21. 



h Luke xviii. 
i Luke i. ii. 
* Luke ii. 40. 
1 Luke ii. 51. 
m Luke xix. 41 



CH. V. § iv.] GOSPEL OF ST. JOHN. 



317 



Acts iii. 1—11 ; iv. 13—20 ; viii. 14 ; Gal. ii. 9 ; Rev. i. 
1. 9; xxi. 2. 

Not however to omit all notice of one so distinguished, 
it may be mentioned, that he was the son of Zebedee and 
Salome, and younger brother of James (generally called 
James the Great), with whom he was brought up as a 
fisherman, and with whom he was called to be an Apostle. 
Our Saviour surnamed these two brothers, Boanerges 1 , 
sons of thunder, which title we may understand as a pro- 
phetic declaration of the zeal and resolution with which 
they would hereafter bear testimony to the great truths of 
the Gospel. They and St. Peter were chosen to accom- 
pany our Lord on several occasions, when the other 
Apostles were not permitted to be present. 

But St. John was yet more honoured. He is the only 
Apostle mentioned as having been present at the crucifixion ; 
and to him our Blessed Lord, just as He was expiring on 
the cross, gave the strongest proof of his confidence and 
affection, by consigning to him the care of his mother s . 
As he was the witness of our Lord's death so was he the 
first who believed his resurrection" . The following remark 
of Lowth describes the general character of his writings : — 
" God, who distributes his graces and gifts severally as He 
pleases, seems to have given John a peculiar insight into 
the mysteries of the Divine love. He takes a particular 
pleasure in enlarging upon it, and he treats of it in a plain 
and inartificial style, but yet with such a lofty eloquence as 
is above the rules of human art, and can only be ascribed 
to the influence of that Holy Spirit which gave him 
utterance." 

St. John probably wrote his Gospel about the year 97, 
i. e. more than twenty-five years after the destruction of 
Jerusalem, and evidently considers those whom he addresses 
(who were probably Gentiles in Asia Minor) as but little 
acquainted with the Jewish customs and names v . 

This Evangelist has omitted many things recorded by the 
others, for instance, the birth, baptism, and temptation of 
our Saviour, several of his parables, discourses, and jour- 



r Mark iii. 17. 

s John xix. 26, &c. 

* John xix. 34, 35. 



p 3 



u John xx. 8. 
▼ Johni. 38. 41 ; ii. 6. 13; 
iv. 9 ; xi. 55. 



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BOOKS OF THE NEW TESTAMENT. [PART III. 



neyings, and the call of the twelve Apostles ; nor does he 
mention any miracle related by them, except that of feeding 
the five thousand w . 

He has recorded many things omitted by the other 
Evangelists; as John the Baptist directing his disciples to 
Christ x ; Christ turning water into wine?; his healing the 
nobleman's son 2 , the infirm man at the pool of Bethesda a , 
and the blind man at the pool of Siloam b ; and his raising 
Lazarus from the dead c : to which may be added his dis- 
courses with Nicodemus d , with the Samaritan woman e , 
with the Pharisees concerning his Divinity f , at Capernaum 
concerning Himself as the bread of life£, and with his 
disciples on various occasions, particularly on the night 
preceding his crucifixion 11 ; his intercessory prayer 1 ; and 
after his resurrection his appearance to his disciples at 
the sea of Tiberias, and his restoration of Peter to his 
apostolic office k . 

Clement of Alexandria calls this a spiritual Gospel, by 
which he meant that it contains less of historical narrative 
than any other, and more of doctrine : it gives a fuller de- 
velopment of Christian truth, admirably adapted to confute 
various heresies, which, since the writing of the first three 
Gospels, had sprung up respecting the person of our blessed 
Lord. 

The first eighteen verses of the first chapter are a clue 
to the intention of the whole Gospel ; such discourses and 
miracles being collected afterwards, as confirm the doctrine 
there laid down, and prove that Jesus is indeed the Son of 
God, one with the Father. 

These things were written that we " might believe that 
Jesus is the Christ the Son of God, and that believing we 
might have life through his name 1 ." Let the solemn 
thought sink deep into our hearts, that " he that believeth 
not the Son shall not see life, but the wrath of God abideth 
on him m ." 

w John vi. e John iv. 

x John i. f John v. 

y John ii. 8 John vi. 

z John iv. h John xiv. — xvi. 

a John v. i John xvii. 

b John ix. k John xxi. 

c John xi. 1 John xx. 31. 

d John iii. m John iii. 36: see also iii. 3, &c. 



CH. V.] 



QUESTIONS. 



319 



This Gospel was probably written the last of all the 
books of the Bible, and more than fifty years after the 
Gospel of St. Matthew. In reference to the circumstances 
which called it forth, it may be remarked, that the various 
heresies which sprang up in the very first age of Christianity 
illustrate how God overrules evil for good, as He has thus 
furnished his Church with adequate instruction and guidance 
in every subsequent age. 



Questions adapted to any Chapter in the Gospels. 

1. What are the principal subjects of this chapter ? 

2. Do you find the same subjects in any of the other Gospels ? 

3. What do you learn from this chapter respecting the person 
of Christ — his Divine or his human nature ? 

4. What doctrines are you here taught to believe ? 

5. What duties are here enjoined upon you, and from what 
motives ? 

6. What promises or threatenings does this chapter contain ? 

7. In what respect is our Lord here placed before us as an example ? 

8. Are any other persons mentioned in this chapter ? 

9. Were they remarkable for excellences or faults ? 

10. Do you find mention of them in any other parts of Scripture ? 

11. Is any sin reproved in this chapter ? 

12. Is any thing good commended ? 

13. Do you, in any respect, learn from it how and for what you 
ought to pray % 

14. Do you discover here the fulfilment of any prophecy ? 

15. Is any prophecy delivered in this chapter % 

16. Do you find reference to any type, or ceremonial observance of 
the law ? 

17. Are you reminded by any part of this chapter of points of 
history which occur in any other places in the Bible ? 

18. Is any religious sect introduced ? What do you know of that 
sect ? 

19. Do you observe a notice of any Eastern custom ? 

20. What places are here mentioned ? Find them out in a map. 

21. Do you remember any event which is said to have happened 
in those places ? 

22. Does this chapter contain any references to Natural History ? or 
to animals, trees, plants, &c. ? 

23. Is use made of this part of Natural History in any of the 
figurative language of Scripture ? 

24. Do you observe any thing which strikes you in the language of 
any part of this chapter % 

25. Are you reminded, by what you here find, of any proverb of 
Scripture % 

P 4 



320 



BOOKS OF THE NEW TESTAMENT. [PART III. 



26. Does any part of it occur in the services or formularies of the 
Church ? 

27. Is any verse of a Psalm or Hymn brought to your recollection 
while you read any part of this chapter ? 

28. Is there any thing in this chapter which on reading you did 
not understand, and wish to be explained I 

§ v. On the Character of our Lord. 

A most important subject to which the attention should 
be directed, is, the character of our blessed Lord, considered 
as an example to us. After having read a Gospel, the 
following questions and suggestions, bearing chiefly on this 
point, may profitably exercise the minds of the young. 
They are merely given as specimens ; many more might be 
added. 

1. Give some instances of our Lord's attendance on public worship, 
at the temple, and in the synagogue ; his admission to the rites and 
ceremonies of the Mosaic law (Luke iv. 16 ; John vii. 37) ; his retire- 
ment for private prayer, and under what circumstances (Matt. xiv. 
23; xxvi. 36; Mark i. 35; Luke vi. 12) ; his prayers for others (Luke 
xxii. 32, for Peter ; J ohn xvii. for his Church ; Luke xxiii. 34, for his 
enemies) ; his prayer with others (Luke ix. 28). 

2. Collect the different prayers of our Lord, and observe their chief 
subjects, also his directions on the subject of prayer ; his acts of 
praise and thanksgiving, and the occasions, &c. (Matt. xi. 25 ; Luke 
xxii. 17 ; John xi. 41, &c.) ; and his reference to the Holy Scrip- 
tures ; as in his temptation, in his discourses with his disciples, and 
with his enemies, and on the cross. 

3. Give instances of his submission to the will of his Heavenly 
Father (John iv. 34 ; v. 30 ; xviii. 11) ; his zeal (John ii. 17 ; iv. 31 
— 34 ; Luke ix. 51, &c.) ; his giving an improving turn to events and 
circumstances around Him (Matt. ix. 27 ; Luke xii. 15 ; John iv. 32 ; 
vi. 27 ; vii. 37) ; his humility (John viii. 50 ; xiii. 1, &c.) ; and his 
self-denial. 

4. Collect the expressions of his tenderness towards his disciples, 
the multitude, &c. (Matt. ix. 2. 22 ; Luke xxiii. 28 ; John xiv. — 
xvi.) ; and of his love for his enemies. 

5. Give illustrations how our Lord acted as a son (Luke ii. 51 ; 
John xix. 26) ; as a master ; as a friend (John xi.) ; as a subject 
(Matt. xvii. 24) ; as a teacher (Matt. xi. 29). 

6. Give instances of his reproof, and show the grounds of it in the 
following cases : (his Apostles, as Peter, Matt. xvi. 23; Luke xxii. 61; 
John xxi. ; James and John, Luke ix. 55 ; Thomas, John xx. 27 ; 
Judas, John xii, 7, 8 ; other disciples, Luke xxiv. 25.) What sins 
seemed to call forth his severest reproof (John viii. 44 ; Matt, xxiii.)? 

7. What does our Lord say of unbelief (Matt. xi. 21 ; John hi. 36)? 
of anger, covetousness, and other vices ; and of particular virtues, as 
meekness, &c. ? Give instances in which our Lord made people 
reprove themselves. (Mark xii. 16, &c. ; John iv. 16, &c.) 



CH. V. § V.] CHARACTER OF OUR LORD. 



321 



8. Who were particularly the objects of our Lord's commendation, 
and for what (Matt. viii. 10 ; xv. 28 ; xxvi. 13 ; Luke x. 42 ; xxi. 3) ? 

9. Under what circumstances did our Lord receive honour and 
praise from God or man (Luke iii. 22 ; iv. 22 ; Mark i. 28 ; vii. 37) ? 

10. When did our Lord give offence, and what occasioned it 
(Mark vi. 3 ; John vi. 66 ; xix. 7) % 

11. What charges were brought against our Lord ? By what op- 
probrious names was He called ? Collect the different reasons which 
were given by different individuals for not following, or for rejecting 
Him, as his low origin, &c. (Mark vi. 3 ; x. 22 ; John vii. 41.) 

12. What reasons does our Lord give why He was rejected (John 

vii. 7)? 

13. Give instances of our Lord's command of temper under cir- 
cumstances calculated greatly to irritate it (Matt, xxvii. 14; Luke 
xxii. ; John xiii.) ; and of his condescension to the infirmities of others 
(John xx. 27 ; Matt. xxvi. 41). 

] 4. Under what circumstances did our Lord turn away from those 
who applied to Him, or refuse to comply with their request (Mark 

viii. 11, 12 ; x. 35, &c. ; Luke xxiii. 8), or seem to check their coming 
(Matt. viii. 19, 20 ; Mark v. 19 ; Luke xiv. 25, &c.) ? 

15. Mention some of the occasions on which our Lord wrought his 
miracles. When did He perform a miracle though not asked (John 
ii. v. 5 ; ix. 1 ; Luke xxii. 51) ? Give instances in which He required 
faith as a condition (Matt. ix. 29). Did He perform any miracle at 
the intercession of others (Matt. ix. 2, &c.) % 

16. What questions were asked our Lord ? What rich people came 
to Him, and poor, and learned, and Gentiles ? Did any fathers or 
mothers come to Him on behalf of their children, any masters, 
brothers, &c. % What questions did our Lord ask ? 

17. What views had the Prophets given of our Lord's character, 
and what illustrations does his conduct afford of those views (Isa. xi. 
1—9 ; xiii. 1—4 ; 1. 4 ; liii. lxi.) \ 

18. Isa. Hi. 13, speaks of his dealing prudently. Observe his pru- 
dence in declining all interference with civil affairs (Luke xii. 13 ; 
John vi. 15) ; and in the use of means for the preservation of his life 
(Matt. iv. 12 ; Mark iii. 6, 7j John vii. 1— 10; x. 39 ; xi. 53,54); as 
also his wisdom in suiting his instructions to his hearers (John xvi. 12). 

19. Show our Lord's respect for the distinctions of civil life, 
authority of rulers, &c. (Luke xiv. 7; xvii. 7; Mark xii. 17). 

20. What does our Lord say, as to the great principle which influ- 
enced Him in all He did (John iv. 34) ? also as to his object in coming 
into the world (Matt. xx. 28 ; Luke xix. 10; John ix. 39 ; x. 10; xviii. 
37)? By what titles does He speak of Himself? What does He 
promise to those who become his disciples (John x. 11. 28) % 

21. How does He describe the character of such (Matt, v.) ? To 
what extent does He require they should love Him \ In what terms 
does He assert his Divinity (John v. 23.) ? How does He describe the 
office of the Holy Spirit (John xiv. — xvi.) % 

22. How does our Lord describe a future state of happiness and of 
misery ? How does He describe his second coming \ 



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The following remarks on the miracles of our Lord, as 
illustrative of his character, will, in some measure, show 
the use to be made of the above questions. 

Our Lord's miracles illustrate (1) his devotional spirit. — Thus, (John 
xi. 41) ? He accompanied the miracle with prayer, and (Johnvi. 11) 
with giving of thanks. That his miracles, his acts of love to man, 
were not suffered to interfere with his practice of private devotion, is 
seen Mark i. 34, 35. After sunset, at the close of a day of labour, 
multitudes are brought to Him and healed ; none are turned away ; 
but his own rest is sacrificed : rising up a great while before day, He 
went out and departed into a solitary place, and there prayed. 

(2) His self-denial, and submission to the will of his Heavenly Father. 
— He wrought no miracle till He was thirty years of age, and none 
afterwards to promote his own ease and comfort. The intention of 
those He wrought for the preservation of his own life, was that He 
might reserve Himself for that to which He often distinctly alluded 
(Matt. xvi. 21 ; xx. 19, &c.) — the sacrifice of Himself in the agony of 
the cross. Neither extreme hunger in the wilderness (Matt. iv. 2), 
nor intense suffering in the garden of Gethsemane, and on the cross, 
could drive Him to work a miracle for his relief, when the glory of 
God would not be promoted by it, though legions of angels waited his 
command (Matt. xxvi. 53). It must have been very painful to our 
Lord's natural feelings to wound those of Martha and Mary, by suf- 
fering Lazarus to die (John xi. 6). But He would show us, that 
whatever be our power to help our friends, or inclination to do so, we 
must be guided in the exercise of that power by a regard to the 
gl@ry of God (John xi. 4) and their spiritual welfare, rather than the 
gratification of their present feelings. 

(3) The activity of his lore to man. — He went about doing good, 
healing, &c. (Acts x. 38), seeking out opportunities (Matt. iv. 23), — 
He was found of them who sought Him not (John v. 6), as by the 
man at the pool of Bethesda. Nor was our Lord ever induced, by 
the discouraging conduct of others, to neglect, or defer, an exercise 
of mercy. Thus (Mark v. 40) they laughed Him to scorn, but He took 
the damsel by the hand and raised her from the dead. — Matt. xx. 31, 
the multitude rebuked the blind men, but our Lord healed them. — 
John viii. 59, ix. 1, they took up stones to cast at Him, but though, 
as it w r ere, escaping for his life, yet as He passed by He healed a man 
born blind, stopping, and with some deliberation anointing his eyes. — 
Matt. xii. 14, the Pharisees held a council how they might destroy 
Him : our Lord withdrew, but not to cease to labour ; great multi- 
tudes followed Him, and He healed them all. — Mark vi. 31, our Lord 
had gone into a desert place, apart, wishing for retirement, but a 
heedless multitude brake in upon Him, and He comes forth, instructs, 
and then miraculously feeds them (34 — 44). 

(4) The tenderness of his love. — Mark vii. 34, He sighed, &c. John 
xi. 35, He wept. Matt. ix. 2. 22, Son, be of good cheer. Daughter, 
be of good comfort. Our Lord's consideration is seen in Luke vii. 15 ; 
He delivered the young man to his mother, though He might have 
required him as an attendant. His condescension is seen in Matt, 
viii. 7. " I will come and heal him i. e. the servant of a Gentile. 



CH. V. § V.] CHARACTER OF OUR LORD. 323 

In healing the leper (Matt. viii. 3) our Lord disdained not to touch 
him. Thus did He weep with them that wept, and condescended to 
men of low estate. 

(5) The expansiveness of his love. — The Syro-Phoenician ; a Canaanite 
(Matt. xv. 22) ; the Samaritan (Luke xvii. 16) ; the servant of a Gen- 
tile soldier garrisoned at Capernaum, to keep the Jews in subjection ; 
those who applied to Him from wrong motives, Luke xvii. 11. 19 ; his 
very enemies, when exercising violence against Him, as Malchus 
(Luke xxii. 51), the servant of the High Priest — all felt the merciful 
effects of that heavenly love. Thus does He teach us to love man- 
kind, and overcome evil with good. 

(6) His wisdom and prudence. — Our Lord wrought a miracle (Matt, 
xiv. 29) to support Peter on the water, and then allowed him to sink, 
to check that self-confidence which threatened his ruin (Luke xxii. 33). 
His ordering the fragments to be gathered up (John vi. 12), teaches us 
that command over abundance does not justify waste ; and compared 
with Mark vi. 39, instructs us in the duty of order as well as economy. 
The demoniac restored to his right mind (Mark v. 18) prayed our Lord 
that he might be with Him : but our Lord says, " Go home to thy 
friends, and tell how great things the Lord hath done for thee." The 
inhabitants of the country where the demoniac lived had besought our 
Lord to depart out of their coasts ; but his wisdom and mercy alike 
appear, in his leaving this memorial of his grace among them, to bring 
them to repentance. In many of our Lord's miracles He made use 
of the co-operation of human agency. Thus (Luke v. 4) He bade his 
disciples let down their nets for a draught. To the man with a withered 
hand (Matt. xii. 13) He said, 66 Stretch forth thine hand :" and with 
his attempt was given by our Lord the power. Matt. xiv. 19, &c. 
through the medium of the Apostles He fed the multitude. To the 
ten lepers (Luke xvii. 14) He said, " Go, show yourselves to the 
priests :" and as they went they were cleansed. Before raising 
Lazarus our Lord bade them roll away the stone, John xi. 39. Our 
Lord's miracles never fostered indolence, but qualified those who were 
the subjects of them for the discharge of the duties of life ; none were 
ever raised by them above the station in which Providence placed 
them. This suggests to us, that whatever be our means, the wisest 
charity is that which helps people to assist themselves. The miracle 
of paying tribute, by a piece of money found in the mouth of a fish, 
showed our Lord's command over all the treasures of the deep; yet, 
more was not provided than was adequate to the present necessity : 
the motive of working this miracle was to avoid giving needless 
offence ; suggesting a most important lesson to us, and illustrating 
the advice of the Apostle, — u If it be possible, as much as lieth in you, 
live peaceably with all men." When dying, our Blessed Lord wrought 
no miracle for the support of his aged and widowed mother, because 
the end could be better accomplished by ordinary means, though at 
the very moment He showed his Divine power in the pardon of the 
dying thief. When there was determined unbelief, our Lord acted 
by the rule, not to cast pearls before swine (Mark viii. 11, 12). The 
Pharisees (Mark viii.23— 26, with Matt. xi. 21), Bethsaida (Luke iv.), 
Nazareth (where our Lord wrought no miracles, because its inhabit- 
ants had had the evidence of his character, as having lived thirty 

p 6 



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years among them), and Herod, (Luke xxiii. 8), are instances of 
this. He wrought very few miracles at Jerusalem in the earlier part 
of his ministry, and the wisdom and prudence of this appear in the 
effect produced at its close by the raising of Lazarus (John xi. 47 )> 
which makes it evident, that not to have acted so would, humanly 
speaking, have hastened his crucifixion before his ministry was 
accomplished. 

It thus appears, that in the principles on which our Lord acted in 
the exercise even of his miracles, there is much for our imitation. 

The importance of making use of the character of our 
Lord as an example to ourselves is strongly urged in Scrip- 
ture n . It is also beautifully alluded to in the baptismal 
service of the Church of England, as the very principle on 
which the education of her members should, from their 
earliest years, be conducted. See exhortation to Godfathers 
and Godmothers, particularly the part beginning, "Remem- 
bering always, that Baptism doth represent unto us our pro- 
fession, which is to follow the example of our Saviour 
Christ," &c. 

§ vi. The Resurrection of our Lord. 

The resurrection of our Lord is the foundation of Chris- 
tianity. On it the writers of the New Testament chiefly 
rest his claim to be the Son of God , and consequently 
their own claim to inspiration ; for if He were not risen, 
then was their preaching vain p . Some notice, therefore, of 
the evidence by which it is established may be here taken : 
though little more can be done than to recommend some of 
the works of those who have written professedly on it. 

I. West has entered fully into the question, admirably 
harmonizing the different accounts of the four Evangelists. 

II. Bishop Sherlock has thrown the evidence for the 
resurrection of our Lord into the very interesting form of a 
supposed trial in a court of justice. Witnesses are ex- 
amined, counsel heard, the judge sums up, the jury give 
their verdict. 

III. Others have dwelt on the results of the Apostles' 
preaching this fact of the resurrection of our Lord on the 
very spot where it happened, immediately after the occur- 
rence, and before the very men who had procured his cruci- 



n 1 Pet. ii. 21. o Rom. i. 4. 

Rom. viii. 29 ; xv. 2, 3. Pi Cor. xv. 14. 

Phil. ii. 5. 1 John ii. 6 ; iii. 2. 



CH. V. § vi.] THE RESURRECTION OF OUR LORD. 



325 



fixion, to whom his body was committed, and who were 
aware that He said He should rise again <J. On the first 
appeal of the Apostles, three thousand persons, many of 
whom had assisted in the crucifixion of our Lord r , became 
his disciples, thus giving fresh proof of the power of his re- 
surrection ; and in a few years many thousands more s , in 
defiance of the severest persecution, attested the same great 
truth. 

IV. Lord Lyttelton has shown that the conversion of 
St. Paul is in itself an unanswerable proof of our Lord's re- 
surrection. 

V. But out of the many proofs of which the subject 
admits, and which have been often urged, one of the most 
striking is the alteration in the state of mind and conduct of 
the Apostles. Even before his crucifixion they all forsook 
their Lord, and fled ; and so abandoned were they almost 
to despair, so hardened were their hearts by unbelief, that 
though their own prophets had foretold that Christ should 
rise again from the dead, though He had often asserted it 
Himself *, yet they would not believe it : and when certain 
women of their own company declared " that they had also 
seen a vision of angels which said that He was alive u ," 
" their words seemed to them as idle tales, and they believed 
them not v ." 

With this state of mind contrast their conduct as recorded 
in the Acts of the Apostles w : mark the resolution with 
which they testified to the resurrection of their Lord : and 
observe the glow of holy joy which, in the midst of their 
bitterest sufferings, showed them to be more than conquer- 
ors x . Read the Epistles of St. Peter, who had denied 
his Master with oaths and cursing, who knew that if Chris- 
tianity was true, He should die by crucifixion and then 
ask yourself, whence could he have attained such ability, 
such feelings, such hopes, but as he had been begotten 
again to them, " bv the resurrection of Jesus Christ from 
the dead?" 1 Pet i. 3. 



q Matt, xxvii. 62, 63. u Luke xxiv. 23. 

r Acts ii. 36. v Luke xxiv. 11. 

s Acts xxi. 20. w Acts iv. J 3, &c. 

t John ii. 19. 21 ; x. 17. x Acts v. 41. 

Mark x. 34; Luke ix. 22. y John xxi. 18, 19. 



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§ vii. The Miracles of our Lord. 
He turns water into wine, John ii. 1 — 11 ; 

Raises the dead, Luke vii. 11 — 17; viii. 41 — 56; John xi. 1 — 57; 
Matt. ix. 18 — 26 (Jairus's daughter was raised immediately after her 
death ; the widow's son when being carried out to burial ; and 
Lazarus after he had been dead four days) ; 

Heals the sick, Mark iii. 1 — 5 ; Luke iv. 38—41 ; v. 17 — 26 ; vii. 
1—10; viii. 43—48; xiii. 10—17; John iv. 46—54; v. 1—16; 
Mark x. 30, 31 ; Matt. viii. 5—13 ; ix. 1—8 ; xii. 10—13 ; xv. 
22—28 ; Luke xiv. 1—6 ; xxii. 50, 51 ; 

Cleanses the lepers, Matt. viii. 1 — 4 ; Luke xvii. 11 — 19 ; Mark i. 
40—45; 

Casts out devils, Luke iv. 33 — 37 ; Matt, viii. 28 — 34 ; Luke viii. 
2; Matt. xv. 21—28 ; xvii. 14—21 ; Mark i. 23 ; Matt. xii. 22 ; 

Makes the deaf to hear, Mark vii. 31 — 37 ; the dumb to speak, 
Matt. ix. 32,33; xii. 22 ; and the blind to see, Matt. ix. 27—31 ; xx. 
29—34; John ix. 1—7; Mark viii. 22—26 ; 

Walks on the sea, Matt. xiv. 25—32 ; 

Calms the tempest, Matt. viii. 24 — 27 ; 

Feeds five thousand, John vi. 5 — 14; Matt. xiv. 15 — 21 ; 

Feeds four thousand, Mark xv. 32 — 39 ; 

Procures tribute money, Matt. xvii. 24 — 27 ; 

Escapes the Jews, John viii. 59 ; 

Causes the barren fig-tree to wither, Matt. xxi. 18 — 22 ; 
Causes a miraculous draught of fishes, Luke v. 1 — 11 ; John xxi. 
1—6. 

It may be observed, that with few exceptions, all these 
miracles were acts of mercy. One of the first miracles of 
Moses was to turn water into blood ; our Lord's first miracle 
was to turn water into w T ine. John i. 17. 

Our Lord's miracles were figurative of the spiritual bless- 
ings of the Gospel. 

In healing the lepers, He illustrated his power to cleanse 
from all sin. 

In feeding the multitudes, He showed that He is the 
bread of life — our " spiritual food and sustenance." 

In giving sight to the blind, He illustrated his power to 
enlighten the soul with spiritual truth. 

In casting out devils who tormented the bodies of men, 
He gave assurance of his final victory over Satan as the 
adversary of our souls. 

His raising the dead is the pledge of his accomplishing 
the restitution of all things. 2 Cor. ix. 15. 




Eondorv: Society Hrr promoting Christian KnowleApe . 1S44. 



CH. VI.] 



ACTS OF THE APOSTLES. 



327 



CHAPTER VI. 

THE ACTS OF THE APOSTLES. 

Luke has been already referred to as the writer of this 
book ; and his humility appears in this fact, that though at- 
tending St. Paul in various scenes referred to in the Acts, 
he never mentions any thing in the course of his narrative 
reflecting credit on himself, though he is always spoken of 
by Paul in his Epistles with commendation. — Col. iv. 14; 
2 Tim. iv. 11 : see Prov. xxvii. 2. 

The Gospels close with a prophetic allusion to several 
facts recorded in the Acts, and with a promise of the Holy 
Spirit, of which this book gives the fulfilment. — Luke 
xxiv. 47 — 49; Mark xvi. 17; John xiv. 12 — 17. 

The Epistles also plainly suppose that those facts had 
actually occurred which this history relates. Hence appears 
the importance of the Acts, as a kind of postscript to the 
Gospels, and as an introduction to the Epistles, to the study 
of which it forms a most useful guide: — See Paley's Horae 
Paulinse ; also pages 65. 342. 

As the Gospels are far from being a complete history of 
all our blessed Lord said and did, but are rather memoirs 
illustrating his person and office, in connexion with the 
rise of the Christian dispensation, of which He is the great 
subject a ; so the book of the Acts of the Apostles is far 
from being a complete history of his Apostles, but is rather 
a narrative of such facts as illustrate the establishment of 
that dispensation : it dwells therefore most largely upon 
that particular feature which distinguished it from Judaism, 
and against which the greatest opposition was made, the 
preaching " among the Gentiles the unsearchable riches of 
Christ."— Eph. iii. 8. 

These remarks suggest the following division of its 
contents : 

Ch. i. ii. point to the great foundation of Christianity, 
the resurrection and ascension of Christ, and the descent of 
the Holy Spirit ; facts to which alone its progress in the 
world can be attributed, and on which alone the hope of 
its final triumph can rest. 

a Dan. ix. 24. 2 Cor. i. 20. 1 John v. 11. 



328 



BOOKS OF THE NEW TESTAMENT. [PART III, 



Ch. ii. — ix. contain an account of the spreading of Chris- 
tianity among the Jews, from a.d. 33 — 40. 

Ch. x. — xii. contain an account of the spreading of 
Christianity among the devout Gentiles ; that is, among 
those Gentiles who, like Cornelius, had before worshipped 
the one true God ; together with its further progress among 
the Jews, a.d. 40 — 45. 

Ch. xiii. — xxviii. contain an account of the spreading of 
Christianity among the idolatrous Gentiles, together with 
its further progress among the Jews and Gentile proselytes, 
a.d. 44—62. 

A comparison of this book with the Epistles will throw 
great light on a subject of the deepest practical importance, 
namely, the conduct of the first Christians. With their cha- 
racter, so brightly exhibiting the genuine fruits of Christi- 
anity, we may compare our own, that we may all be ashamed 
of our iniquities, and our deviation from such a standard. 

The Divinity and offices of the Son and Holy Spirit ap- 
pear with great clearness in this book. 

The Divine nature of the Son, our Lord Jesus Christ, 
appears in that He was made the object of Divine worship 
by Stephen b . Prayer to Christ is implied to be necessary 
to salvation . Ananias speaks of prayer to Christ as a 
distinguishing mark of being a Christian d . Peter speaks 
of Jesus Christ as Lord of all e . Compare also xiv. 23 ; 
xx. 32 ; also xx. 28. It is very observable, that the term 
" Lord," as applying indiscriminately to God the Father and 
God the Son, constantly occurs throughout this book. (See 
ch.x. 36; ix. 34, 35. 42 ; xi. 16. 20, 21. 23, and xiii. 2. 
7. 10—12. 48.) 

The Divine nature of the Holy Ghost is also clearly stated. 
Compare the third and fourth verses of chap, v., where the 
Holy Ghost is called God. The awful punishment of 
Ananias was for conduct which implied a denial of his 
Omniscience. He whom Paul f speaks of as the Holy 
Ghost, Isaiah s declares to be the Lord. Illustrations of 
the personality of the Holy Ghost occur in ch. viii. 29 ; 
x. 19 ; xiii. 2 ; xvi. 7 ; xx. 28. 

To see the reference in this book to the office of the Son, 



b Acts vii. 59, 60. 
c Acts ii. 21. 

d Acts ix. 14, with 1 Cor. 1, 2. 



e Acts x. 36. 

f Acts xxviii. 25. 

S Isaiah vi. 8, 9. 



CH. VI.] 



ACTS OF THE APOSTLES. 



329 



read it over with this immediate view, noting down the 
principal passages bearing upon the subject. 

The first general truth which will present itself is, that 
Jesus Christ is the great subject of the Apostles' preaching, 
as having fulfilled "the promise made to the fathers 11 ." 
Thus \ daily in the temple, and in every house, they ceased 
not to teach and preach Jesus Christ. 

Every where Jesus Christ is the subject of St. Paul's 
ministry. He began with it at his conversion ; " straight- 
way he preached Christ k " Twenty-eight years afterwards, 
the last record the book contains of him 1 is, that " he 
preached and taught those things which concern the Lord 
Jesus :" thus faithfully fulfilling the great purpose for which 
he had been chosen, to bear his name before the Gentiles, 
and kings, and the children of Israel m . 

Descending to the particulars of the office of Christ, we 
see that they preached Jesus as a Saviour 11 ; that we are to 
look to Him for remission of sin °, for our full justification 
before God p , and for a resurrection to eternal life ; that 
these blessings are purchased to us by his sufferings q (as 
predicted by the prophets), and particularly by his death r , 
the Church being purchased by his blood. 

It is to be remembered, that in the Acts we have only a 
few discourses of the Apostles, the subject-matter of which 
is more fully explained in the Epistles ; but referring to 
Isa. liii. (by which Philip preached Jesus to the Ethiopian), 
we learn that justification is ascribed to belief in Christ (see 
verse 11), that He " was wounded [for our transgressions." 
that " the Lord laid on Him the iniquity of us all, making 
his soul an offering for sin ;" and that as He " bare the sin 
of many," so He " makes intercession for the transgressors." 

The benevolent and pious Cornelius is a striking instance 
of the need all have of the knowledge of Christ. Devout 
as he was, it was necessary that he should be brought to 
Peter, to hear words whereby he might be saved 8 . Observe 
also the great topics on which St. Peter dwelt*, viz. peace 



h Acts iii. 24; xiii. 32; xxvi. G« 
1 Acts v. 42. 
k Acts ix. 20. 

I Acts xxviii. 31. 
m Acts ix. 15. 

II Acts xiii. 23. 



o Actsii. 38; iii. 19. 

P Acts xiii. 39. 

q Acts xvii. 3 ; xxvi. 23. 

r Acts xx. 28. 

s Acts xi. 14. 

t Acts x. 36, &c. 



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BOOKS OF THE NEW TESTAMENT. [PART III. 



through Jesus Christ, his life, death, resurrection, &c, and 
the witness of all the prophets to the great doctrine of re- 
mission of sins, through faith in his name u . 

We further learn, that salvation is bestowed on those only 
who believe in Christ v , that it consists in deliverance from 
the power as well as the guilt of sin w , and that Christ is 
exalted a prince and a Saviour to give repentance x and the 
Holy Spirit (i. 4 ; ii. 33, compared with Eph. iv. 8). 

The office the Son has yet to sustain, as the appointed 
Judge of mankind, by which his great work as Mediator 
will be consummated, is again and again referred to in this 
book.— Ch. iii. 21 ; x. 42 ; xvii. 31. 

The office of the Holy Ghost may be illustrated in the 
same way ; a distinction being made between his miraculous 
and ordinary influences ; the latter of which it more imme- 
diately concerns us to observe. 

We may notice, on the day of Pentecost, the Holy Spirit 
convincing of sin through the preaching of a crucified and 
risen Saviour (ii. 36, 37, compared with John xvi. 8) ; thus 
leading the very murderers of our Lord to the entire sur- 
render of themselves to his service. 

His enlightening the understanding, as the teacher of 
those already converted, appears in the alteration produced 
on the minds of the Apostles. Even when our Lord 
ascended, they still clung to the hope of a temporal king- 
dom y ; but never after the descent of the Spirit on that day 
did this delusion affect them z . So in the dispositions of the 
Christians at Jerusalem, who are said to have been filled with 
the Holy Ghost a , is illustrated the office of the Holy Ghost 
as the Sanctifier and Comforter. Their liberty from the fear 
of man, their union b , diligence in spreading the Gospel c , 
liberality d , spirit of prayer, love for God's ordinances 6 , and 
joy in Christ amid the severest sufferings for his name, were 
all the fruit of the Spirit. See Gal. v. 22, compared with the 
facts recorded in the Acts. Stephen's wisdom in argument, 
his love for his enemies, his zeal for God's glory, his peace 



u Acts x. 43. 

v Acts iv. 11, 12. 

w Acts iii. 26 ; xxvi. 18. 

x Acts v. 31. 

y Acts i. 6. 

z Luke xxiv. 51—53 ; 1 Pet. i. 4. 



a Acts ii. 4; iv. 31. 

b Acts iv. 32. 

c Acts viiL 5. 

d Acts iv. 34 ; ii. 45. 

e Acts ii. 41, Sic. 



CH. VII.] 



THE EPISTLES. 



331 



in death, were derived from his being " full of the Holy 
Ghost f ." In Barnabas, the son of consolation, we find 
another disciple " full of the Holy Ghost s." The happi- 
ness enjoyed by the Samaritans h , the Ethiopian eunuch \ 
the Church at Antioch k , Paul and Silas in prison \ and the 
Philippian jailor on his conversion 111 , arose from the same 
source, the sanctifying and comforting influences of the 
Holy Spirit. Every instance of true conversion in this 
book is an illustration of the office of the Holy Spirit; 
whose great work is to apply to each soul the blessings 
of redemption, which the Son, by his obedience unto death, 
has purchased. This book is the history of the early 
triumphs of Christianity — of the triumphs of that dispen- 
sation which is distinguished as the ministration of the 
Spirit n . Remembering the great encouragement our Lord 
has given us to seek the influence of the Holy Spirit °, and 
the blessings to which we have been called by baptism, let 
it be our prayer that we may daily increase in the manifold 
gifts of his grace, proving that ours is a faith which worketh 
by love. — See Confirmation Service of the Church of 
England. 



CHAPTER VII. 



THE EPISTLES. 



Contents — § i. General Remarks on the Epistles. § ii. On the Epistles 
of St. Paul. § iii. On the Epistle to the Romans. § iv. On the first 
Epistle to the Corinthians. § v. On the second Epistle to the Co- 
rinthians. § vi. On the Epistle to the Galatians. § vii. On the Epistle 
to the Ephesians. § viii. On the Epistle to the Philippians. § ix. 
On the Epistle to the Colossians. § x. On the first Epistle to the 
Thessalonians. § xi. On the second Epistle to the Thessalonians. 
§ xii. On the first Epistle to Timothy. § xiii. On the second Epistle 
to Timothy. § xiv. On the Epistle to Titus. § xv. On the Epistle 
to Philemon. § xvi. On the Epistle to the Hebrews. § xvii. On the 
seven Catholic Epistles. § xviii. On the Epistle of James. § xix. 
On the first Epistle of Peter. § xx. On the second Epistle of Peter. 

f Acts vii. 55. 1 Acts xvi. 25. 

g Acts xi. 24. m Acts xvi. 34. 

k Acts viii. 8. n 2 Cor. iii. 8. 

i Acts viii. 39. Luke xi. 13. 

k Acts xiii. 52. 



332 BOOKS OF THE NEW TESTAMENT. [PART EH. 

§ xxi. On the first Epistle of John. § xxii. On the second Epistle of 
John. § xxiii. On the third Epistle of John, § xxiv. On the Epistle 
of Jude. 

§ i. General Remarks on the Epistles. 

The Epistles contained in the New Testament are twenty- 
one in number; of which fourteen were written by St. Paul, 
three by St. John, two by St. Peter, and one each by St. 
James and St. Jude. 

The practical improvement peculiarly to be derived from 
the Epistles has been already suggested, page 66. 

They present us with enlarged views of (1) The Attri- 
butes of God ; of God the Father, God the Son, and God 
the Holy Ghost. (2) The character, condition, and duties 
of man ; being particularly copious in precepts, explaining 
and enforcing our duty to our fellow- creatures in every 
relation in which we stand to them, as princes and sub- 
jects a , pastors and people b , husbands and wives c , parents 
and children d , masters and servants e . (3) The great 
work of man's redemption *. The Epistles contain the com- 
plete development of those " many things" which, before 
our Lord's death, his Apostles were " not able to bear f ;" 
as, for instance, the spiritual nature of his kingdom ; the 
doctrine of his dying for our sins, and rising again for our 
justification; and the call of the Gentiles, to make one and 
the same Church with the Jews, by the abolition of the 
ceremonial law. They particularly instruct us on the per- 
son and office of the Son as our Mediator, and of the Holy 
Spirit as our Sanctifier ; and they urge these relations as 

a Rom. xiii. d Eph. vi. 

1 Pet. ii. 13. 1 Tim. v. 

M&2 Tim. Tit. ii. 4. 

Titus. e Eph. vi. 5. 

1 Thess. v. 12, 13. Col. iii. 22 ; iv. 1. 

Heb. xiii. 7. 17- Tit. ii. 9. 

c Eph. v. 22—33. 1 Pet. ii. 18. 

Col. iii. 18. f John xvi. 12. 

1 Pet. iii. 1. 

* " The apostolical writings have this particular advantage, that 
they are a Divine and infallible commentary, or an authentic explication 
of Christ's words in the Gospels, wherein the fundamentals of 
Christianity are admirably illustrated, and the mysterious parts of our 
holy faith more fully opened and explained than they were by Christ 
Himself." — Lowth. 



CH. VII. § i.] 



THE EPISTLES. 



333 



a motive not only to the performance of our duties to these 
Divine Persons, by showing them all " reverence, honour, 
love, trust, gratitude, fear, hope," but also to the discharge 
of our duties to our fellow- creatures — a subject already 
partially illustrated (p. 76). See Butler's Analogy, Part II. 
ch. i. p. 211 ; where he shows in what sense the essence 
of revealed religion consists in religious regards to the Son 
and Holy Ghost. 

Two general remarks may be made as a clue to our 
understanding the Epistles, and they are here introduced, 
because in this little work, which is meant to be only a first 
step to the Bible, it will not be possible to enter largely 
into the contents of each Epistle. 

I. The first general remark regards the nature of the 
writings. 

It has seemed fit to the infinite wisdom of the Holy 
Spirit, in this portion of his word, to instruct mankind — 
not in the form of regular treatises, but in letters written 
indeed under his guidance, but often at the spur of the 
moment, and with immediate reference to the circumstances 
of those who were particularly addressed. A knowledge of 
those circumstances, therefore, as gathered chiefly from the 
Epistle itself, must be acquired, to obtain a just view 
of its scope. For this purpose the plan recommended by 
Locke should be adopted by all who would attain a com- 
prehensive view of truth. The plan of Mr. Locke was as 
follows — to read the whole Epistle through at a sitting, 
and to observe, as well as he could, the drift and design 
of the writer. " If the first reading (he says) gave me 
some light, the second gave me more ; and so I persisted 
on, reading constantly the whole Epistle over at once, 
till I came to have a good general view of the Apostle's 
main purpose in writing the Epistle ; the chief branches of 
his discourse, wherein he prosecuted it ; the arguments he 
used ; and the disposition of the whole. This, I confess, 
is not to be obtained by one or two hasty readings ; it 
must be repeated again and again, with a close attention 
to the tenor of the discourse, and a perfect neglect of the 
divisions into chapters and verses. The safest way is to 
suppose the Epistle has but one business and one aim, 
until, by a frequent perusal of it, you are forced to see there 



334 BOOKS OF THE NEW TESTAMENT. [PART III. 

are distinct independent matters in it, which will forwardly 
enough show themselves." 

II. The second general remark refers to some 'prevailing 
errors of the times, which distracted the Christian Church. 

1. One error arose from the very great difficulty which 
the converted J ews had in believing that the Mosaic dispen- 
sation, so clearly founded by Divine authority, and espe- 
cially the rite of circumcision, which from the very time of 
Abraham had been so solemnly enforced as generally neces- 
sary to salvation g , were no longer binding on all who hoped 
for acceptance with God ; and that the Gentiles were ad- 
mitted by the Gospel to equal privileges with themselves. 
The following passages, among many others which might 
have been taken, show the importance of attending to this 
as a prevailing error of the times. Acts xv. 1. " Except 
ye be circumcised after the manner of Moses, ye cannot be 
saved ; " implying that salvation could be obtained no 
where but in the Jewish Church. See also 2 Cor. ix. 3 ; 
Gal. ii. 4; v. 1. 10—12; vi. 12; Phil. iii. 2; Col. ii. 4. 
8. 16; Tit. i. 10, 11. 14, &c. In fact, almost all of St. 
Paul's Epistles have some allusion to it. 

2. Another source of error was the philosophy of the 
Greeks, of which Burton remarks, that it became more 
fatal to the souls of men than the sword of persecution. 
Men previously educated in the vain deceits of man's wis- 
dom, and puffed up with the sufficiency of human reason, 
endeavoured to force Christianity into a conformity with 
their various systems and opinions. Allusions are made to 
this in 1 Tim. vi. 20 ; Tit. iii. 9 ; Col. ii. 8. The two prin- 
cipal subjects on which they speculated were, the origin of 
evil, and the person of Christ. Simon Magus was probably 
the first person who mixed these notions with the system of 
Christianity ; and the general name given to his followers 
was that of Gnostics, from a Greek word signifying know- 
ledge, on account of the superior knowledge of God to which 
they laid claim. They were subdivided into many sects. 

(1) Some (called Docetae), because they could not com- 
prehend how a Divine Person (which they did not doubt our 
Lord to be) could really unite Himself with that which was 
human, contended that his body was only a body in appear- 



s Genesis xvii. 14. 



CH. VII. §. i.] 



THE EPISTLES. 



335 



ance, and that He only seemed to suffer and die ; a heresy 
which involved the denial of the Atonement. This is re- 
ferred to in 1 John iv. 2, 3. 

(2) Others (called Cerinthians from Cerinthus their 
founder), upon the same principle of not believing what they 
could not comprehend, came to an opposite conclusion as 
to the person of Jesus. They had no doubt of his human 
nature, or that He had really done all that was recorded of 
Him in the Gospels ; but then they could not reconcile the 
things which happened to Him with their idea of the Son 
of God ; and therefore they denied his Divinity, supposing 
that Christ, whom they considered an emanation from the 
Godhead, descended upon the man Jesus at his baptism, 
and so continued with Him till his crucifixion, when Christ 
left Him and returned to heaven. — 1 Johnii. 22 ; iv. 15 ; 
i. 1, 2. 

These opposite conclusions from the same principle, of 
making our reason the standard of revelation, show the 
inability of man to teach himself religion h , and the folly 
of seeking to bring down God's mysteries to the level of 
man's understanding, instead of raising men's faith to an 
humble reception of God's mysteries \ Lord Bacon says, 
" He laboureth in vain who shall endeavour to draw down 
heavenly mysteries to human reason ; it rather becomes 
us to bring our reason to the adorable throne of Divine 
truth J." 

(3) The Ebionites differed little in their views of Christ 
from the Cerinthians, except that they adhered to the 
Mosaic law. They rejected part of Scripture, and thus 
destroyed the harmony of the whole — unwilling to receive 
" the truth as it is in Jesus." 

(4) Others again (called Nicolaitans, and who are ex- 
pressly mentioned in the Revelation of St. John), asserted, 
that whoever possessed the knowledge of God and of Christ, 
were sure of salvation, whatever his character might be. — 
They affirmed that Christ had purchased for his people an 
absolute freedom from the law, even as a rule of life, so 
that they were incapable of sinning, and therefore not sub- 
ject to punishment. See Rev. ii. 6. 15 ; 1 John 1. 8. 10; 

h 1 Cor. ii. 14. * Job xi. 7. 

j " The highest perfection of human reason is to know there is an 
infinity of truth beyond its reach." — Pascal. 



336 



BOOKS OF THE NEW TESTAMENT. [PART III. 



ii. 1.3; iii. 4. They were ever ready to comply with hea- 
thenism rather than suffer persecution. The profligacy of 
their character, and that of most of the other heretics, sug- 
gests how intimately principles are connected with practice, 
and errors in doctrine with immorality of life. 

And, as the wreck becomes a sea-mark to the mariner, 
so may these heresies, thus traced to their principles, warn 
us of our danger k ; especially teaching us that the system 
of Christianity needs no human additions to make it more 
perfect 1 ; that to be content to remain ignorant of what 
God has not thought proper to reveal, forms no inconsider- 
able part of Christian learning ; and that the proper evi- 
dence of saving faith is subjection to the law as a rule of 
life. 1 Cor. ix. 21 ; Jude 3. 

§ ii. On the Epistles of St. Paul. 

The prominent place St. Paul holds as the writer of four- 
teen out of the twenty-one inspired Epistles, renders some 
notice of him necessary, as an introduction to his Epistles. 

His Hebrew name was Saul : but after his conversion it 
was changed to Paul. The change appears to have been 
made in Cyprus 131 , perhaps in compliment to Sergius 
Paulus, the proconsul of the island, who was converted to 
Christianity. His history, as collected from different parts 
of the New Testament, and as given principally by himself, 
is as follows : — He was a Jew of Tarsus, a city of Cilicia" ; 
a freeborn Roman citizen ° ; a Pharisee, and the son of a 
Pharisee p ; circumcised the eighth day ; of the tribe of 
Benjamin ; a Hebrew of the Hebrews q ; brought up at the 
feet of Gamaliel ; taught according to the perfect manner 
of the law of the fathers r ; being conversant also not only 
with Jewish but Greek literature s ; and thus distinguished 
from the rest of the Apostles as a man of education and 
learning. 

He is first mentioned in the New Testament 1 as a young 

k 1 Pet. ii. 2. q Phil. iii. 5. 

Mark x. 15. r Acts xxii. 3. 
1 Col. ii. 10. Gal. i. 14. 

m Acts xiii. 4. 9. s Acts xvii. 28. 
n Acts xxi. 39. Tit. L 12. 

° Acts xxii. 28. t Acts vii. 58. 
P Acts xxiii. 6. 



CH. VII. §ii.] THE EPISTLES OF ST. PAUL. 



337 



man at whose feet the witnesses laid their garments on the 
stoning of Stephen, and who was therefore consenting to that 
martyr's death u . From the eighth chapter of the Acts of 
the Apostles, it appears that he took an active part in the 
persecution which followed this martyrdom, but that, while 
breathing out threatening and slaughter on a persecuting 
errand to Damascus (probably a. d. 35), he was miracu- 
lously converted v . He that was once a persecutor, a blas- 
phemer, and injurious w , became, as ordained by the Lord, 
and instructed immediately by Him x , a chosen vessel to 
bear his name before the Jews y, but more particularly 
before the Gentiles 2 . He continued thus labouring for 
thirty years, till, as is generally believed, he was beheaded 
by order of Nero at Rome, about a. d. 66. 

Two particulars respecting his history and character, 
during this period, may be here noticed. He was distin- 
guished — 

First, by zeal — " labouring more abundantly than they 
all a ." We see him (as Paley has forcibly remarked), in 
the prosecution of his purpose, travelling from country to 
country b , enduring every species of hardship, encountering 
every extremity of danger c , assaulted by the populace d , 
punished by the magistrates e , scourged, beaten, stoned, left 
for dead f , expecting wherever he came a renewal of the 
same treatment and the same dangers £, yet when driven 
from one city preaching in the next 11 , spending his whole 
time in the employment *, sacrificing to it his pleasures, his 
ease, his safety k , persisting in this course to old age 
(through more than thirty years), unaltered by the expe- 
rience of perverseness J, ingratitude 111 , prejudice n , and de- 
sertion °, unsubdued by anxiety, want, labour, or persecu- 

f Acts xiv. 19, 20. 
S Acts xx. 23. 

h Acts xiii. 50, 51; xiv. 5 — 7. 

19—21. 
i Rom. i. 14, 15. 

Acts xx. 24. 
£ Phil. iii. 8 ; i. 20. 
1 Acts xxviii. 17. 
™Gal. i. 6; iv. 14—20. 
n 2 Cor. xii. 15. 
o 2 Tim. iv. 10. 16, 

Q 



u Acts xxii. 20. 

v Acts ix. 3— 8. 

w 1 Tim. i. 13. 

x Gal. ii. 1. 

y Acts ix. 15. 

2 Acts xiii. 46; xxii. 21. 

Gal. ii. 8, 9. 
a 1 Cor. xv. 10. 
b Rom. xv. 19. 
c 2 Cor. xi. 23—27. 
d Acts xxi. 27, &c. 
e Acts xvi. 19, 20. 



338 BOOKS OF THE NEW TESTAMENT. [PART III. 

tions, unwearied by long confinement, undismayed by the 
prospect of death. — See Acts xxi. 13 ; 2 Cor. xii. 10 ; 
Phil. ii. 17 ; iv. 18 ; 2 Tim. iv. 17. 

Secondly, by knowledge — " the abundance of revelations 
given to him." 2 Cor. xii. 7. 

Macknight observes, " While the inspired epistles of the 
other Apostles deserve to be read with the utmost attention, 
on account of the explication of particular doctrines and 
facts which they contain, and of the excellent precepts of 
piety and morality with which they abound, the Epistles of 
Paul must be regarded as the grand repository in which the 
whole of the Gospel doctrine is lodged, and from which the 
knowledge of it can be drawn with greatest advantage." 
— Macknight, Prelim. Ess., p. 72. 

In illustration of this it may be briefly noticed, that in 
the Epistle to the Romans is a full declaration of the doc- 
trine of original sin, and the way of man's justification. In 
the First Epistle to the Corinthians is the most complete 
account of the spiritual gifts bestowed on the Church ; in 
that to the Galatians, of the design of the Mosaic law. The 
Epistles to the Ephesians and Colossians are distinguished 
as presenting most exalted views of Christian privilege, as 
asserting with peculiar force the right of the Gentiles to be 
admitted to all the blessings of the Gospel equally with the 
Jews, and without submitting to the Jewish law. In the 
Epistles to the Thessalonians, especially as connected with 
1 Cor. xv., are many particulars respecting the future judg- 
ment and the resurrection from the dead. The Epistles to 
Timothy and Titus contain the fullest account of the quali- 
fications and duties of Christian ministers ; while in the 
Epistle to the Hebrews is given the largest explanation of 
the typical intention of the Levitical priesthood, and of the 
nature of Christ's priesthood, especially of his sacrifice and 
intercession. The Epistles of St. Paul contain no doctrines 
or duties which are not expressed or implied in the Epistles 
of the other Apostles, but, as in the instances above re- 
ferred to, we have the same doctrines and duties, &c, more 
fully unfolded. 



en. vn. § iii.] 



ROMANS. 



339 



§ iii. On the Epistle to the Romans. 

This Epistle was written about a.d. 58, and was ad- 
dressed to the Church at Rome, which consisted partly of 
Jewish and partly of heathen converts. Its great design is 
to show how, as sinners, we are admitted into the favour of 
God. 

The Apostle proves the Gentiles and the Jews to be 
guilty before God ; and having arrived at this conclu- 
sion, that by the deeds of the law no flesh can be jus- 
tified, he then declares how we are justified ; namely, 
freely by the grace of God, through the redemption which 
is in Christ J esus, whom God hath set forth to be a pro- 
pitiation through faith in his blood, to declare his right- 
eousness for the remission of sins that are past, that He 
might be just, and yet the justifier of him that believeth in 
Jesus. He confirms this view of justification, by showing 
the agreement of the sacred writers on the subject ; that 
Abraham was thus justified before God, not by works, but 
of grace ; adding the testimony of David to the same effect. 
He then proceeds to state the privileges of justification by 
faith, as flowing from the obedience of Christ ; proving 
them to be far greater than the evils arising out of Adam's 
disobedience. 

He then guards the doctrine from abuse, showing that 
holiness is the necessary effect of justification ; he again 
enlarges on its privileges, mourns over the state of his 
countrymen, in rejecting, through self-righteousness, this 
doctrine ; vindicates their rejection by God on this account; 
intimates, however, that this is not a final rejection, but a 
dispensation which shall ultimately issue in their salvation 
and God's glory. He then particularly dwells on the mercy 
of God as appearing in this mode of justification, urging it 
as the strongest motive to the entire dedication of themselves 
to his service in the diligent improvement of every Christian 
grace, and the faithful discharge of every Christian duty. 
Recommending himself to their prayers, he concludes with 
various salutations. 

Macknight's concluding observation on this Epistle is, 
that 44 it is a writing which, for sublimity and truth of sen- 
timent, for brevity and strength of expression, for regularity 

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340 BOOKS OF THE NEW TESTAMENT. [PART III. 

in its structure, and, above all, for the unspeakable import- 
ance of the discoveries which it contains, stands unrivalled 
by any mere human composition, and as far exceeds the 
most celebrated productions of the learned Greeks and 
Romans, as the shining of the sun exceeds the twinkling of 
the stars." 

§ iv. On the First Epistle to the Corinthians. 

Corinth, situated on the isthmus which joins Peloponnesus 
to the rest of Greece, was, at the time when this Epistle 
was written, a place of extensive commerce, and the capital 
of the Roman province of Achaia. Its inhabitants were 
great admirers of eloquence, and of the vain philosophy then 
much cultivated ; were filled with self-conceit, and noto- 
rious for their profligacy, which formed a distinguishing 
part even of their religion. 

St. Paul came to Corinth about a. d. 51, when, as his 
general custom was, he first attempted the conversion of 
the Jews p . But, finding them obstinate in their opposition 
to the Gospel, he turned to the Gentiles % and from them 
the Church was principally formed, as appears from Acts 
xviii. and 1 Cor. xii. 2. He remained there about a year 
and six months 1 ". But shortly after his departure, the 
peace of the Church was disturbed by one or more false 
teachers, probably Jews s , who endeavoured to draw aside 
the converts from Paul and his doctrines, by calling in 
question the authority of his mission, and ridiculing the 
plain and simple style in which he delivered his instructions. 
Hence arose divisions and other irregularities among the 
Corinthians, totally inconsistent with the genuine spirit of 
the Gospel : such as uncleanness, covetousness, litigation, 
feasting with idolaters in their sacrifices, want of decorum 
in public worship, particularly in receiving the Lord's 
Supper ; spiritual pride, on account of their miraculous 
gifts ; uncharitableness ; and by some, even a denial of the 
resurrection. 

To correct these abuses, and also to answer some ques- 
tions which the Corinthians had in a letter proposed to St. 



P Acts xviii. 4. 
q Acts xviii. 6. 



r Acts xviii. 11. 
s 2 Cor. xi. 22. 



CH. VII. § V.] 2ND CORINTHIANS. 



341 



Paul (in which letter, however, they had not mentioned the 
existence of those abuses, 1 Cor. i. 11, 12 ; v. 1), was 
the design of this Epistle ; it was written from Ephesus, 
and sent to Corinth by Titus, who was directed to bring an 
account to Paul of the manner in which it was received by 
the Corinthians. He preferred writing to coming, as he 
had first intended, on account of the severities which, if 
present, he would have been obliged to exercise. 

A careful study of this Epistle, with reference to the 
character of the Apostle, will afford a fine illustration of 
the practical influence of those doctrines of grace which he 
taught ; for instance, his awful sense of his responsibility 
as a minister, and his jealousy over himself t ; his entire 
dependence for success on the Divine blessing, yet his 
diligent use of means u ; his prudence, fidelity, and tender- 
ness v ; his humility, even while asserting his apostolic 
authority ; and his little regard for those gifts, by which he 
was so distinguished, as compared with charity, u e. Chris- 
tian love w . 

Such conduct is a pattern not only to ministers, but also 
to private Christians, in every age. 

§ v. On the Second Epistle to the Corinthians. 

This Epistle was written about a year after the first, and 
explains more at length the motives and feelings by which 
St. Paul had been influenced in writing that Epistle \ It 
is addressed not merely to the Church at Corinth, but to the 
saints in all Achaia, the province of which Corinth was the 
capital. 

The leading object of the Apostle seems to be, the 
further vindication of his apostolic authority, which the 
success of his first Epistle enabled him more fully to en- 
large upon. He enumerates his labours and sufferings, 
appeals to his success and character among them, yet with 
the most zealous care not to praise himself, but to establish 
them in those truths with which he had been entrusted by 
God for their salvation, and on the glory of which he par- 
ticularly dwells, 

t 1 Cor. ii. 3 ; ix. 16. 27. w 1 Cor. xiii. 1, &c. 

u 1 Cor. iii. 6—9 ; xv. 10. x 2 Cor. ii. 1—3. 9, &c. 

v 1 Cor. iii. 2 ; vi. 12; iv. 14. 2 Cor. ii. 4. 

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BOOKS OF THE NEW TESTAMENT. [PART III. 



In reading this Epistle, we should not overlook the cir- 
cumstances of the writer, who (as it seems probable from 
ch. i. 8) had just escaped from the riot occasioned by 
Demetrius at Ephesus y . 6 6 Nothing," remarks Paley, in 
his Horae Paulinse, " could be more expressive of the circum- 
stances in which the history z describes Paul to have been 
at the time when this Epistle purports to have been written, 
or rather, nothing could be more expressive of the sensa- 
tions arising from those circumstances, than this passage a . 
It is the calm recollection of a mind emerged from the con- 
fusion of instant danger. It is that devotion and solemnity 
of thought which follows a recent deliverance." And this 
seems to give a tone to the whole letter b . 

This Epistle, as well as the first, displays the character 
of the Apostle in many interesting points of view. His 
intense affection for the Corinthians, as his spiritual 
children d in Christ ; his joy at their return to repentance, 
yet anxiety that it should be perfected among those who 
still inclined to the false teacher ; the delicacy and address 
with which he exhorts them to a more liberal contribution e ; 
his astonishing labours f taken in connexion with the deep 



y Acts xix. 
z Acts xix. 
a 2 Cor. i. 8. 
*> 2 Cor. iv. 8 ; v. 2 ; 
vi. 9 ; vii. 4. 



c 2 Cor. xii. 15. 
d 1 Cor. iv. 14, 15. 
e 2 Cor. ix. 
* 2 Cor. xi. 23, &c* 



* A striking illustration of the agreement of the Acts with the 
Epistles of Paul is noticed by Paley, in this enumeration of the 
Apostle's sufferings : — 

" St. Paul says (xi. 24, 25), ' Of the Jews five times received I forty 
stripes save one ; thrice was I beaten with rods, thrice I suffered 
shipwreck ; a night and a day have I been in the deep.' Of these 
no notice occurs in the Acts, as it was not the purpose of that book 
to give a history of all Paul's travels : but Paul also says, 6 once was I 
stoned.' In Acts xiv, 19, and prior to the date of this second Epistle 
to the Corinthians, is an account of his being stoned at Lystra, but a 
violent attempt to stone him was made at Iconium, also prior to the 
date of this Epistle, which, the history informs us, he was enabled, by 
flight, to escape. Now, had the assault been completed, had the his- 
tory related that a stone was thrown, as it relates that preparations 
were made, both by Jews and Gentiles, to stone him and his com- 
panions, or even had the account of this transaction stopped without 
going on to inform us that Paul and his companions were aware of their 



CH. VII. § vi.] 



GAL ATIANS. 



343 



sense he every where expresses of his insufficiency to think 
or to do any thing as of himself s ; his humility in noticing 
his thorn in the flesh, and in allowing fourteen years to 
elapse, before he mentioned the extraordinary mark he had 
of the Divine favour, in being caught up into the third 
heaven h ; with various other topics, on which it is not 
within the limits of this work to enlarge, may be very pro- 
fitably followed out by the reader of this Epistle ; while, 
interwoven with the whole, he will easily discover the 
most important doctrines of the Gospel. Thus iii. 5, &c. 
shows us the inability of man ; v. 21, the righteousness 
which God has provided for him ; v. 9, 10, the diligence 
with which we must nevertheless labour in the great work 
of our salvation ; vii. 1, instructs us as to the proper effect 
of the promises of the Gospel ; v. 14, what is its great 
motive to obedience ; xiii. 14, concentrates every blessing 
which language can express, or the heart of man conceive, 
as flowing to us from that love of God which leads us to 
love Him in return. 

§ vi. On the Epistle to the Galatians. 

Galatia was not a city, but a province of Asia Minor, 
and derived its name from the Gauls, who (about 240 years 
B.C.) took possession of it by force of arms, and settled 
there. Its inhabitants were but imperfectly civilized. St. 
Paul visited Galatia about a.d. 51, and was the instrument 
of planting several Churches there 1 . From chap. i. 6, it 
would appear that this Epistle was written not long after- 
wards. 

The subject of this Epistle partakes of the nature both 
of those to the Corinthians and of that to the Romans. 
Like those to the Corinthians, it involves Paul's vindication 
of his apostolic authority ; in which he proves that he was 

S 2 Cor. iii. 5. * Comp. Acts xvi. 6 ; xviii. 23 ; 

h 2 Cor. xii. and Gal. iv. 13—15. 



danger and fled ; a contradiction between the history and the Epistle 
would have ensued. Truth is necessarily consistent; but it is scarcely 
possible that independent accounts, not having truth to guide them, 
should thus advance to the very brink of contradiction without falling 
into it."— Page 218. 

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BOOKS OF THE NEW TESTAMENT. [PART III, 



taught immediately by Christ k , and was therefore on an 
equal footing with the other Apostles. Like that to the 
Romans, it treats of the great doctrine of justification by 
faith alone, from which the Galatians, very soon after St. 
Paul had left them \ and greatly to his surprise, had been 
seduced by false teachers, who insisted that submission to 
the Mosaic law, and especially to circumcision, was neces- 
sary to salvation : probably insinuating, that whatever Paul 
might profess among them, he had himself at other times 
and other places urged the same doctrine. This the Apostle 
sharply m , yet with the tenderest affection n , refutes, by 
showing that the design of that law was not to justify, but 
to convince of sin, and lead to Christ ; by faith in whom, 
Abraham, the father of the faithful, 430 years before the 
giving of that law, was justified ; and that he himself, so 
far from having ever preached the necessity of the Gentiles 
submitting to Jewish institutions, as circumcision, &c, was 
daily suffering the bitterest persecution from the Jews for 
preaching the contrary p. 

He does not enter so much at length on the subject of 
justification by faith alone, as in his Epistle to the Ro- 
mans, probably because the Galatians had had the previous 
benefit of his ministry, which the Romans had not. But 
he places the doctrine in a very striking point of view, by 
declaring, ' 4 Christ is become of none effect to you, whoso- 
ever of you are justified by the law ; ye are fallen from 
grace V 

Let us, then, through the Spirit, wait for the hope of 
righteousness by faith ; like the Apostle, glorying only in 
the cross of Christ r : while our lives, exhibiting the fruit 
of the Spirit s , prove that ours is that faith which worketh 
by love t . 

The fickleness of the Galatians, as manifested in this 
Epistle, shows how little we can depend upon warmth of 
feeling in religion as an evidence of strength of religious 
principle u . 



k Gal. I. 1. 
1 Gal. i. 6. 
m Gal. iii. 1, &c. 
n Gal. iv. 19. 
° Gal. iii. 6, &c. 
P Gal. v. 11. 



q Gal. v. 4. 
r Gal. vi. 14. 
s Gal. v. 22. 
t Gal. v. 6. 
u Gal. iv. 15, 16. 



CH. VII. § vii.] EPHES1ANS. 



345 



§ vii. On the Epistle to the Ephesians. 

Ephesus was a city of Ionia, and capital of Proconsular 
Asia ; it was also famous for a temple of Diana, which 
was esteemed one of the seven wonders of the world. Its 
inhabitants were noted for their superstitious arts v , luxury, 
and lasciviousness. St. Paul preached the Gospel for a 
short time at Ephesus, about a. d. 53 w ; and in the follow- 
ing year returned and remained there more than two years x . 
He wrote this Epistle about a.d. 61, during the early part 
of his imprisonment at Rome. It consists of six chapters ; 
the first three of which are usually considered as doctrinal, 
and the others practical. 

" Its scope is to establish the Ephesians in the faith, and 
to this end to give them more exalted views of the eternal 
love of God, and of the excellency and dignity of Christ ; 
to show them that they were saved by grace, and that the 
Gentiles, however wretched they had formerly been, now 
had equal privileges with the Jews ; to encourage them by 
declaring with what stedfastness he suffered for the truth, 
and with what earnestness he prayed for their estab- 
lishment and perseverance in it; and, finally, in conse- 
quence of their profession, to engage them to the practice 
of those duties which became them as Christians." — Dod- 
dridge. 

The style of this Epistle remarkably shows the state of 
the Apostle's mind at the time of his writing it — a mind 
transported with the unsearchable riches of God's wisdom 
and love in the redemption of man, though at the very time 
his body was restrained by bonds and a prison: of this, his 
prayer for the Ephesians is a striking example y . Yet, 
with a heart thus filled with heavenly things, his minute 
attention to relative and moral duties z is very observable, 
as also his resting the motive to every duty on the relation 
in which we stand to Christ a and the Holy Spirit b . 

This Epistle contains no blame or complaint whatever ; 



v Acts xix. 18, 19. z Eph. iv. 28 ; v. vi. 1—9. 

w Acts xviii. 19—21. a Eph. iv. 32; v. 2. 25; vi. 5. 

x Acts xix. I, &c. b Eph. iv. 30. 
y Eph.iii. 14, &c. 

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and the distinguished faith and holiness of this Church, 
contrasted with its state a few years after c , is a solemn 
warning to Christians in every age, of the fearful conse- 
quences of forsaking their first love d . 

§ viii. On the Epistle to the Philippians. 

Philippi was a city of Macedonia, and a Roman colony ; 
and is distinguished as being the first place in Europe 
where St. Paul preached the Gospel, probably about a.d. 
51. Acts xvi. 12. 

The Philippians were greatly attached to St. Paul, and 
testified their affection by sending him supplies, even when 
labouring for other Churches e ; and when they heard he 
was under confinement at Rome, they sent Epaphroditus, 
one of their pastors, to minister to his wants f . On the 
return of Epaphroditus, St. Paul, by this letter, written 
towards the conclusion of his first imprisonment (about 
a.d. 62), acknowledges their kindness. His leading object 
seems to be, while cautioning them against Judaizing 
teachers, to urge them to higher attainments in holiness s 
and mutual love h ; directing them to the wonderful con- 
descension of Christ as their pattern 1 ; his righteousness 
as their only dependence k ; his grace as their strength 1 ; 
and presenting his own example 111 to enforce his pre- 
cepts. 

Here again the tenderness n , the dignity °, the humility p, 
the disinterestedness of the Apostle, are very observable. 
He wrote this Epistle " weeping." 

The remarks of Archbishop Seeker on the character of St. Paul, as 
illustrated by this Epistle, are so very appropriate, that, though long, 
the writer cannot refrain from copying them. " As the excellent cha- 
racters of the first believers and teachers of Christianity are in general 
a strong recommendation of it to mankind, so that of St. Paul in par- 



c Rom. ii. 1—7. 

d Rev. ii. 4. 

e Phil. iv. 15, 16. 

2 Cor. xi. 9. 
f Phil. ii. 25; iv. 10. 14. 18. 
g Phil. ii. 12 ; iv. 8. 
h Phil. ii. 1, &c. 



i Phil. ii. 5. 

k Phil. iii. 9. 

1 Phil. iv. 13. 

m Phil. iii. 17; iv. 9. 

n Phil. iii. 18. 

o Phil. iv. 11. 18. 

P Phil. iii. 12. 



ch. vii. § ix.] 



COLOSSIANS. 



347 



ticular shines with distinguished lustre throughout his whole history, 
but especially his Epistles, the faithful pictures of his soul. Even in 
this short one to the Philippians, it is surprising to observe how great 
a variety of most exalted and engaging virtues he shows. The autho- 
rity of the Apostle is so perfectly tempered with the condescension of 
the fellow- Christian ; the expressions of his tenderness for those to 
whom he writes are so endearing and instructive at the same time; his 
acknowledgments of their kindness to him so equally full of dignity, 
humility, and disinterestedness ; his mention of his past persecutions 
is so mild, and of his present danger (for he wrote in a prison) so cheer- 
ful ; his attention to the supporting of their courage is so affecting, and 
his confidence, that both he and they should persevere and conquer, is 
so noble and yet so modest ; his deliberation whether life or death be 
eligible, is so calm, and his preference to live even in misery for their 
sakes and that of the Gospel, is so genuinely heroic, yet fully equalled 
by the composed and triumphant mention which he elsewhere makes 
of his approaching martyrdom; his zeal for propagating religion is so 
ardent, yet attended with so deep a concern that it be true religion ; 
he is so earnest to guard them both against a superstitious reliance on 
outward ordinances and a licentious abuse of the doctrines of faith and 
grace; so solicitous to improve them in rational piety and meek bene- 
ficent virtue ; so intent to fix their minds on every thing worthy and 
amiable, and raise them above every thing gloomy and anxious ; his 
warmth in this glorious cause is so far from being affected or forced, 
and every expression so evidently flows from a heart which cannot 
help overflowing; that whoever shall read this one Epistle with atten- 
tion and fairness, under all the disadvantages of a translation made 
word for word and broken into short verses, will feel a strong impres- 
sion on his mind, that the writer of it must have been an uncommonly 
great and good man, every way deserving of the high rank which he 
claims, of a commissioned servant of God, and incapable of claiming 
it falsely." 

§ ix. On the Epistle to the Colossians. 

Colosse was a city of Phrygia, in Asia Minor, and in the 
neighbourhood of Laodicea and Hi erapolis q . The Colos- 
sians, having heard of St. Paul's imprisonment at Rome, 
sent thither Epaphras, a minister of their Church, to com- 
fort the Apostle, and to inform him of their state. Epa- 
phras, shortly after his arrival at Rome, was also im- 
prisoned. St. Paul therefore sends this Epistle by 
Tychicus and Onesimus, who were also the bearers of 
that to the Ephesians, to which this Epistle bears a near 
resemblance. 

Its great subject is the glory of the person and office of 
Christ ; on which he founds a caution r , that being com- 



q Col. iv. 13. r Col. ii. 4. 

Q, 6 



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[part III. 



plete in Christ, they should be on their guard against 
subjection to Mosaic ceremonies or human philosophy, as 
though they could add any thing to the perfect work of 
Christ. On the same great and only foundation, the Apostle 
urges the discharge of every relative duty, so that whatever 
they did in word or deed, they should do all in the name 
of the Lord Jesus, giving thanks to God and the Father by 
Him 8 . 

" Whoever," says Michaelis, " would understand the 
Epistles to the Ephesians and Colossians, must read them 
together. The one is, in most places, a Commentary on 
the other, the meaning of single passages in one Epistle, 
which, if considered alone, might be variously interpreted, 
being determined by the parallel passages in the other 
Epistle." 



§ x. On the First Epistle to the Thessalonians. 

Thessalonica was the chief city of Macedonia, and, being 
a sea-port, was the constant resort of strangers from all 
quarters. St. Paul established a Church there, chiefly among 
the Gentiles. Great success at first attended his labours t > 
but after a short stay, he was driven away by the fury of 
the Jews u . Attempting to return to them v , but being 
hindered by the same cause, he first sent Timothy from 
Athens to confirm them in their faith, and to inquire into 
their conduct; and when Timothy came back from them to 
Corinth w , wrote this letter ; the leading object of which is 
to encourage them under their persecutions, particularly 
by a consideration of Christ's second coming, which he 
urges as a ground of comfort under bereavement, and as a 
motive to holiness. 

The Apostle's joy at their stedfastness, his tenderness of 
affection x , his fervent prayer for them > r , and earnest desire 
for their prayers z , are very observable. Highly as he 
commends them, yet, from the caution he still finds it 

s Col. iii. 17. w Actsxviii. 5. 

t Acts xvii. 4. x 1 Thess. ii. 7, &c. 

u Acts xvii. 5—15. y 1 Thess. i. 2 ; iii. 10. 13. 

v 1 Thess. ii. 18. 2 1 Thess. v. 25. 



ch. vii. § xi.] 2nd thessalonians. 



349 



necessary to give a , we see the difficulty of escaping alto- 
gether from those vices which have been deeply rooted by 
education and habit. 

This is generally admitted to have been one of the earliest 
written of all St. Paul's letters, probably about a.d 51. 

§ xi. On the Second Epistle to the Thessalonians. 

This Epistle breathes the same spirit of earnest affection 
and prayer which characterizes the first. It was evidently 
written soon after it, and corrects a mistake of the Thessa- 
lonians, who, from some passages in that Epistle, imagined 
that the day of judgment was near at hand. In removing 
this misunderstanding, however, the Apostle introduces a 
very remarkable prophecy, respecting an awful apostasy 
which should first come upon the Church, and adds various 
precepts, particularly with regard to their intercourse with 
those among them who walked disorderly. 

The predictions of St. Paul in this Epistle afford another 
illustration how the thread of prophecy is interwoven with 
the whole scheme of revelation, and evidently proceeds from 
the mind of Him who alone knows the end from the begin- 
ning. For the Apostle takes up a subject which Daniel 
500 years before had introduced b , adding various particu- 
lars, but leaving it to St. John c to perfect all that prophecy 
intended to communicate. 

The three following Epistles, — namely, the First and 
Second to Timothy, and that to Titus — are distinguished 
from the other Epistles of the New Testament, as being 
addressed personally to Christian ministers ; but though of 
especial importance to them, as containing "a complete 
body of divinity, inspired ecclesiastical canons, to be ob- 
served by the Christian clergy of all communions to the 
end of the world," these Epistles also contain general in- 
structions for all, regarding both doctrine and precept. — 
See Macknight. 



a 1 Thess. iv. 3. 



*> Dan. vii. 25 ; viii. 25; xi. 36. 
c Rev. xviii. 



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§ xii. On the First Epistle to Timothy. 

Timothy, to whom this Epistle was addressed, was ^a 
native of Lystra, a city of Lycaonia, in Asia Minor. His 
father was a Gentile, but his mother Eunice was a Jewess d , 
herself the daughter of a pious mother. By her care he 
was from a child instructed in the knowledge of the Holy 
Scriptures e ; and is a remarkable proof of the blessing 
which attends such an education. He was of a sickly con- 
stitution f , but eminent for his gifts and graces g . When 
young, he was ordained a minister by St. Paul h ; and 
after being circumcised (not as a thing necessary to salva- 
tion, but to render him more acceptable to the Jews), he 
from that time regularly acted with that Apostle, both 
attending him personally, and being sent by him to other 
places. St. Paul, to whom probably Timothy owed his 
conversion 1 , always mentions him with the greatest affec- 
tion, and joins his name with his own in six Epistles ; viz. 
in the 2nd to the Corinthians, in those to the Philippians 
and Colossians, in the 1st and 2nd to the Thessalonians, 
and in that to Philemon. 

Timothy was left at Ephesus to preserve sound doctrine k , 
to exercise a wholesome discipline 1 , and to ordain others 
for the ministry 111 . The title of Bishop is given to him by 
ecclesiastical writers. St. Paul wrote this Epistle in order 
to instruct him how to perform his various duties, charging 
him to "lay hands suddenly on no man 11 ," describing the 
qualifications and duties of Christian ministers, and showing 
him how to regulate his own conduct and ministry, both in 
the refutation of error and the establishment of truth. 

§ xiii. On the Second Epistle to Timothy. 

This Epistle was written during St. Paul's second im- 
prisonment at Rome, about a. d. 66. It derives a peculiar 
solemnity from its having been written just before the 

d Acts xvi. 1. i 1 Tim. i. 2. 

e 2 Tim. iii. 15. k i Tim. i. 3. 

f 1 Tim. v. 23. 1 1 Tim. v. 1—21. 

g 2 Tim. i. 5 ; iii. 15. m 1 Tim. v. 22. 

1 Cor. iv. 17. 2 Tim. ii. 2. 
h 1 Tim. iv. 12. n 1 Tim. v. 22. 

2 Tim. i. 6. 



ch. vii. § xiv.] 



TITUS. 



351 



Apostle's martyrdom, and a peculiar grandeur from the 
feelings which he displays in the immediate view of that 
awful event. To him death appears already abolished , 
and heaven openP; yet in no Epistle does he seem more 
impressed with the necessity of personal holiness, or more 
urgent to enforce it q . " Imagine a pious father, under sen- 
tence of death for his piety and benevolence to mankind, 
writing to a dutiful and affectionate son, that he might see 
and embrace him again before he left the world, particularly 
that he might leave with him his dying commands, and 
charge him to live and suffer as he had done, and you will 
have the frame of the Apostle's mind during the writing of 
the whole Epistle." — Benson's Preface to 2nd Timothy. 

§ xiv. On the Epistle to Titus. 

Though Titus was so eminent as a Christian minister, he 
is not once mentioned in the Acts of the Apostles. The 
few particulars which are known concerning him are ga- 
thered from the Epistles of St. Paul ; from which we learn 
that he was a Greek or Gentile r , probably converted from 
idolatry by that Apostle s . He is first mentioned as accom- 
panying Paul and Barnabas, when they w r ent up from An- 
tioch to the council at Jerusalem i . An attempt was made 
to oblige him to submit to circumcision ; but as a Gentile, 
and therefore under very different circumstances from 
Timothy, St. Paul resolutely withstood it, as involving a 
compromise of principle u . It is probable that Titus often 
attended the Apostle, being spoken of by him v as his 
partner and fellow-labourer w . But Crete was the chief seat 
of his labours, of which place he is always spoken of in 
ecclesiastical history as the first Bishop. Crete is a large 
island in the Mediterranean, and is now called Candia. 

This Epistle has the same general purpose as the Epistles 
to Timothy ; Titus having been left at Crete, as Timothy 
had been at Ephesus, to " set in order the things that were 
wanting/' and to 4 4 ordain elders in every cityV With 
directions respecting the qualifications and duties of Chris- 

° 2 Tim. i. 10. t Gal. ii. i. 

P 2 Tim. iv. 8. 18. u Gal. ii. 5. 

<1 2 Tim. ii. 19. v 2 Cor. viii. 23. 

r Gal. ii. 3. w See also 2 Cor. ii. 13. 

s Tit. i. 4. x Tit. i. 5. 



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BOOKS OF THE NEW TESTAMENT. [PART III. 



tian ministers, the treatment of false teachers and heretics, 
and his own conduct generally, are mingled the most im- 
portant doctrines. Nor are the duties of the humblest 
ranks of life overlooked. Even slaves are called upon to 
adorn the doctrines of the Gospel by a holy example. It 
is particularly observable, that while referring man's sal- 
vation wholly to grace u , to the free mercy of God through 
Christ v , the Apostle urges this as laying us under the 
strongest obligation to holiness ; the end of Christ's re- 
demption being to purify unto Himself a peculiar people, 
zealous of good works w . 

§ xv. On the Epistle to Philemon. 

Philemon, to whom St. Paul wrote this Epistle, was an 
inhabitant of Colosse x , and probably owed his conversion 
to the Apostle (ver. 19). 

Onesimus, his slave, had run away, and wandered to 
Rome, where he met with Paul, then a prisoner there, 
through whom he was converted to Christianity. The ob- 
ject of this Epistle, of which Onesimus was the bearer, was 
to persuade his master to receive him back, not merely as 
a slave, but with feelings of esteem as a fellow- Christian. 
To accomplish this, the Apostle uses the most skilful ad- 
dress, touching with the greatest delicacy, yet with much 
force, on those points which were most likely to influence 
Philemon. " We have here," as Paley remarks, " the warm, 
affectionate, authoritative teacher interceding with an ab- 
sent friend for a beloved convert ; aged, and in prison, con- 
tent to supplicate and entreat, yet so as not to lay aside the 
respect due to his character and office." 

Besides the somewhat new point of view in which it pre- 
sents the Apostle's character, the most important truths are 
implied in this Epistie. In the conversion of a runaway 
slave by one himself in prison, are displayed the wonders of 
God's providence and grace, overruling evil for good; it also 
affords great encouragement to us, even when our means 
are most limited, to attempt to reclaim the wicked. The 
nature of Christian liberty is also illustrated. While One- 



u Tit. ii. 11. 
v Tit. iii. 



w Tit. ii. 14. 
x Col. iv. 9. 



ch. vii. § xvi.] 



HEBREWS. 



353 



simus, as a Christian, became the Apostle's son, and Phile- 
mon's brother, this in no respect interfered with the civil 
duties he owed to Philemon as his master y . Yet those 
of the highest rank are taught by this Epistle to con- 
descend to men of low estate, and especially to those who, 
however mean their station, are truly the disciples of 
Christ. 

§ xvi. On the Epistle to the Hebrews. 

This Epistle was written by St. Paul, about a. d. 62, to 
the converted Jews living in Judaea. He has not affixed 
his name, which, as he was peculiarly the Apostle to the 
Gentiles, was offensive to the unconverted Jews, and hoped, 
probably, by this means, to remove an objection to their 
reading it. 

He seems in this Epistle to have two leading objects : — 

First, — To guard them against falling back into Judaism. 
Secondly, — To comfort them under the persecution they 
were suffering on account of their religious profession. 

I. The first ten chapters are chiefly employed in the 
first of these objects. In order to comprehend the scope of 
them, consider, when a Jew gave up Judaism, and embraced 
Christianity, what it required of him to renounce : — a ritual 
of much outward splendour, which he knew had been 
divinely appointed by the ministration of angels, and 
which had hitherto honourably distinguished him from 
the rest of the world. That he was to renounce as no 
longer essential. Consider, further, what he was called 
upon to believe : — That his temple and city were fore- 
doomed to destruction ; that the customs which Moses, 
the most distinguished of prophets, had delivered, were to 
be changed z , and by whom ? by Jesus of Nazareth — de- 
spised, rejected, and crucified, by those who sat in Moses' 
seat. 

To meet this state of mind, the Apostle establishes, by 
quotations from their own Scriptures (which quotations 
form a very observable peculiarity of this Epistle), the 
Divinity of Christ, and therefore that this dispensation 



y Philemon ver. 12. 



z Acts vi. 14. 



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BOOKS OF THE NEW TESTAMENT. [PART III. 



was far superior even to that which had been introduced 
by the ministration of angels. He shows that the humi- 
liation to which Christ had been subject was a necessary 
part of what He came to do ; that as He was superior to 
Moses as a Mediator, so was He a Priest of a higher order 
than that of Aaron — one established before that of Aaron, 
and to which Abraham himself had owned submission ; 
a priest after the order of Melchizedek, who united in his 
person the office of Priest and King, and whose mysterious 
origin well typified the Divine nature of Christ. He 
further shows from their own Scriptures, that the covenant 
of Moses was temporary ; that the sacrifices of the law were 
necessarily in their own nature insufficient, and, being de- 
signed to be typical of Christ, were abolished by his coming. 
These arguments are interspersed with various earnest ex- 
hortations to stedfastness, and were directly of a tendency 
to guard them against those subtleties by which they would 
be tempted to apostasy. 

II. In the eleventh and twelfth chapters his object seems 
to be to suggest such considerations as would tend to sup- 
port them under their trials ; by directing their attention to 
the great principle which has sustained those saints who 
had gone before them in suffering, and also to the example 
and grace of Christ Jesus, the author and finisher of their 
faith. The thirteenth chapter concludes with various ad- 
monitions suited to their circumstances. 



§ xvii. On the Seven Catholic or General Epistles. 

These last seven Epistles have, for many centuries, been 
termed " Catholic" or " General " Epistles, because most 
of them were addressed, not to particular Churches or per- 
sons, as those of St. Paul, but to the body either of Jewish 
or Gentile converts, dispersed over several countries. 

" A wicked opinion having sprung up even in the Apos- 
tles' days, by misunderstanding Paul's arguments, Peter, 
John, James, and Jude, aimed in their Epistles principally 
at this end, to vindicate the doctrine of Paul from the false 
consequences charged upon it, and to show that faith 
without works is nothing worth. But indeed Paul does 



ch. vii. § xviii.] 



JAMES. 



355 



not speak of faith at large, but only of that living, fruitful, 
evangelical faith, which he himself saith worketh by love* 
As for that faith void of good works, which these men 
thought sufficient for salvation, he declareth positively 
against it. Peter calls it wresting a , because Paul was in 
truth of the same opinion with the other Apostles, and held 
eternal life impossible to be attained by any faith which 
had not the attestation of a holy life." — Augustine, quoted 
by Macknight. 

§ xviii. On the Epistle of James. 

In the catalogue of the Apostles, given by the Evange- 
lists, we find two persons of the name of James, of whom 
one was the son of Zebedee, and brother of John, the other 
the son of Alpheus or Cleophas (which are supposed to be 
different modes of writing the same name, or different 
names for the same person). The latter James is the author 
of this Epistle. He was a near relation of our Lord b , and 
is called James the Less, probably to distinguish him from 
the other James, who was called James the Great. 

He appears, from Acts xv. 13. 19, to have presided over 
the Church at Jerusalem ; and this is confirmed by ancient 
testimony. His constant residence there exposed him to 
great danger and difficulty, but he admirably united zeal 
with discretion, was greatly revered for his devotion, and 
was termed by way of eminence, James the Just. A re- 
ference to the following passages will further show how 
highly he was esteemed : Acts xii. 17 ; xxi. 18 ; 1 Cor. xv. 
7; Gal. i. 19; ii. 9. 12. He held his perilous situation 
of Bishop of Jerusalem for about thirty years. There are 
different accounts of the circumstances of his death, but all 
are agreed that he died a violent death from the persecution 
of the Jews. 

This Epistle was written not long before his death, and 
the destruction of Jerusalem. One of its objects is, to 
encourage the believing Jews under their present and 
approaching sufferings. But its distinguisning feature is 



a 2 Pet. iii. 16. 
b Gal. i. 19. 



c Mark xv. 40. 



356 BOOKS OF THE NEW TESTAMENT. [PART III. 

that of reproof on account of an error, to which allusion has 
been already made, and into which many had fallen. 

The prevailing error which attended the introduction of 
the Gospel, (and which Paul was appointed by the Holy 
Spirit to meet, especially in his Epistles to the Romans and 
Galatians), was that we are justified in part by worKs i as 
opposed to this, St. Paul shows that we are justified freely 
by grace through faith alone. But now, where the Gospel 
had been some time established, the tendencies of corrupt 
nature were, to pervert it by overlooking the importance 
of works as a necessary evidence of saving faith. Many 
professing Christians, it appears, were guilty of partiality 
to the rich, contempt of the poor, censoriousness, envy, 
contention, covetousness, presumptuous disregard of God's 
providence, oppression, and luxury ; and yet confident of 
salvation, because they held a speculative belief of the doc- 
trines of the Gospel. To show them the unsoundness of 
such a faith, is the object of the Apostle's arguments ; and 
from the very example of Abraham, by which St. Paul 
illustrates the doctrine of justification by faith alone, he 
proves, that it is of the very nature of saving faith to bring 
forth good works ; and that if good works are not the 
result, though a man say he have faith, he has none which 
will profit to his salvation. 

This Epistle may be considered as of the greatest prac- 
tical importance, especially as a test of character to those 
who have long made a profession of religion. The vigour 
of Abraham's faith appeared in that more than twenty years 
after he was admitted into a state of justification before 
God, he displayed its continued practical influence in his 
readiness to offer up even his son Isaac at the command of 
God. Compare Gen. xv. 6, with xxii. 9 — 12. 

§ xix. On the First Epistle of Peter. 

Simon, surnamed Peter by our Lord, was the brother of 
Andrew, and through him Peter seems first to have been 
introduced to the knowledge of the Saviour d . He was a 
married man, had a boat and nets, and a furnished house, 



d John i. 41. 



CH. VII. § xix.] 



1st peter. 



357 



and maintained himself as a fisherman. After he entered 
on the duties of his apostolic office, we see him distinguished 
by ardent affection to our Lord, and a natural forwardness 
to speak on behalf of the rest e . He was on various occa- 
sions distinguished by our Lord. He was one of the three 
Apostles admitted by Him to witness the raising of Jairus's 
daughter f , the transfiguration &, and the agony in Geth- 
semane h . 

In the narrative of our Lord's death and resurrection, St. 
Peter's fall and recovery form a deeply interesting and in- 
structive part. To him the merciful Redeemer first ap- 
peared after He had risen from the grave, as if to encourage 
him in his repentance : and subsequently invited him, by 
an appeal to his love, to feed the lambs of his fold. 

After our Lord's ascension, St. Peter appears prominently 
in the earlier part of the Acts of the Apostles 1 ; and there 
is one fact in which he stands pre-eminent above the rest, 
namely, that, as on the day of Pentecost he was the first to 
preach the Gospel to the Jews, so also in his mission to 
Cornelius, the Roman soldier, he was the first to preach 
the Gospel to the Gentiles ; and, in this sense, the keys of 
the kingdom of heaven were given to him, that he might 
be the first to unlock to mankind and open before them 
the unsearchable riches of Christ. These facts do not 
imply he had any supreme dignity or jurisdiction over the 
other Apostles; and Matt, xxiii. 8, and Gal. ii. 11, plainly 
prove he had not. The testimony of antiquity confirms 
the same truth. 

No mention is made of St. Peter in the Acts of the 
Apostles after the council at Jerusalem, nor is any subse- 
quent circumstance recorded of him in the Epistles, except 
that he was at Antioch not long afterwards k . His minis- 
try was chiefly among the Jews 1 : and he is supposed to 
have preached to the Jews of the dispersion who were 
dwelling in Pontus, Galatia, Bithynia, Cappadocia, and 
Proconsular Asia, and at length, coming to Rome, about 



e Mark viii. 32. 

John vi. 68, 69. 
f Mark v. 37. 
g Matt. xvii. 1. 
k Matt. xxvi. 37. 

Mark xiv. 33. 



i Acts i. 15 ; ii. 14 ; iii. 12 ; iv. 8 ; 

v. 3. 29 ; viii. 14 ; x. 5 ; xi. 2 ; 

xii. 3 ; xv. 7» 
k Gal. ii. 11. 
1 Gal. ii. 7- 



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the year 66, to have been crucified m with his head down- 
wards ; himself, as Ambrose informs us, having desired 
that his crucifixion might be in that manner, not thinking 
himself worthy to die in the same manner as his Divine 
Master had died. His humility, as illustrated by the Gos- 
pel of St. Mark, has already been alluded to. His honour- 
able notice of Paul as his beloved brother, though Paul had 
publicly exposed him to reproof, and had recorded that 
reproof in his Epistle to the Galatians, to whom Peter him- 
self was writing n , exhibits a fine comment on his exhorta- 
tion to others, " Be clothed with humility °." 

This Epistle was probably written to both Jewish and 
Gentile converts scattered throughout Asia Minor, and is 
peculiarly characterized by energy and dignity. It is, as 
Ostervald remarks, one of the finest books of the New Tes- 
tament. Its general design is to animate Christians to walk 
worthy of their exalted privileges, by well-doing to put to 
silence their adversaries, and also to suggest such conside- 
rations as would support them under those severe persecu- 
tions to which they were becoming more and more subject. 
This design naturally introduces the great doctrines of the 
Gospel, as the motive and guide to their conduct ; he points 
out to them Christ as the great foundation on which to 
build ; his atonement foretold by prophets, the subject of 
the contemplation of angels (ch. i. 12), ordained before the 
foundation of the world ; his glorious resurrection, ascen- 
sion, and gift of the Spirit; his continued care, as the shep- 
herd and bishop of their souls ; his example as a suffering 
Saviour ; the obligations of their baptismal covenant ; and 
the awful solemnity of the last judgment. These are the 
great motives to patience and holiness which, like his be- 
loved brother Paul, he continually urges : like him also he 
descends to the minute enforcement of every relative duty, 
while he gives the most exalted view of the privileges to 
which we are called as believers in Christ. 



As in his first Epistle Peter exhorts to patience under 
the tyranny of persecutors, so in this he exhorts to perse- 



§ xx. On the Second Epistle of Peter. 



m Johnxxi. 18. 
2 Pet. i. 14. 



» Gal. ii. 11 ; 1 Pet. i. 1 J 2 Pet. iii. 1. 
o 1 Pet. v. 5. 



ch. Vn. § xxi.] 



1ST JOHN. 



359 



verance in the truths of the Gospel against the deceptions 
of heretics, and the profaneness of scoffers, describing their 
character, and the certainty of their destruction, and urging, 
as the best preservative against their influence, diligence in 
the improvement of every Christian grace. 

This Epistle, like the 2nd of those from St. Paul to 
Timothy, was penned when the writer knew himself to be 
drawing near to martyrdom ; and it derives a solemn in- 
terest from that consideration. It may be remarked, how 
important holiness appears to him at the moment when he 
was enjoying the highest anticipation of a glorious immor- 
tality ; and with what peculiar earnestness, as in the pros- 
pect of Christ's second coming, he urges it. On reading 
the views which are here presented to us of the perfections 
of God, the glory of Christ, the tremendous consequences 
of sin, and the grandeur of the coming judgment, we are 
naturally led to ask, whence had this poor fisherman such 
wisdom, but from God ? Lardner observes, that Peter's 
two Epistles, with his two discourses in the Acts, and the 
multitudes who were converted by these discourses, are 
monuments of a Divine inspiration, and of the fulfilment of 
Christ's promise to Peter and Andrew, 11 Follow Me, and 
I will make you fishers of men." 

St. Peter, after a life of suffering, and with the immediate 
prospect of the agonies of crucifixion, rejoices in the choice 
he had made of the service of Christ. Let this encourage 
us to make that choice also. His last exhortation to the 
Christian Church is, " Grow in grace, and in the knowledge 
of our Lord and Saviour Jesus Christ ;" and his last testi- 
mony is to the divinity of his Lord : " To Him be glory 
both now and for ever. Amen p." 

§ xxi. On the First Epistle of John. 

It is a remarkable fact, that the denial of the human, 
and not of the Divine nature of our Blessed Lord, was the 
first error respecting his person, with which the Church was 
disturbed. To establish the Church, therefore, in sound 
views respecting the person and office of Christ, his human 



P 2 Pet. iii. 18. 



360 BOOKS OF THE NEW TESTAMENT. [PART III. 

and Divine nature, and his atonement, is the leading object 
of this Epistle. But, as is the case with all the inspired 
Epistles, this is done, not in the form of abstract discussion, 
but in a spirit of the most persuasive tenderness. St. 
John particularly enlarges on the love of God in redemp- 
tion, urging it as a motive to holiness and mutual love. 
This Epistle is, throughout, especially useful, as offering 
many tests by which to try the sincerity of our Christian 
profession q . 

§ xxii. On the Second Epistle of John. 

Of the thirteen verses contained in this second Epistle, 
eight are in substance found in the first. St. John is 
supposed by some persons to* have written this letter to a 
particular Church ; but the more common opinion is, that it 
was addressed to a woman, and a mother, particularly to 
guard her against the prevailing error of the times, respect- 
ing the person of our Blessed Lord. 

An Apostolic Epistle, so addressed, and on such a sub- 
ject, would seem to imply the importance in the sight of 
God of the station of a Christian mother, the earnestness 
with which she should interest herself in the religious wel- 
fare of her children, and the encouragement which, by so 
doing, she will give to Christian ministers, and to the pro- 
gress of truth. 

§ xxiii. On the Third Epistle of John. 

Gaius, to whom this Epistle is addressed, and who is 
probably the person mentioned 1 Cor. i. 14, and Rom. xvi. 
23, was an eminent Christian, particularly distinguished 
for his hospitality to those who went about preaching the 
Gospel. The Apostle expresses his affectionate joy at this 
and other evidences of his piety, cautions him against one 
Diotrephes, noted for his ambition and turbulence, and 
strongly recommends Demetrius to his friendship ; deferring 
other things to a personal conversation. 

§ xxiv. On the Epistle of Jude. 

Jude, or Judas, who was surnamed Thaddeus, or Leb- 
beus, and was also called the brother (i. e. a near relation 

q 1 John ii. 4, 5. 15 ; iii. 7- 15 ; iv. 13 ; v. 4. 18. 



CH. VII.] 



QUESTIONS. 



361 



of our Lord r , was the son of Alpheus, brother of James 
the Less, and one of the twelve Apostles. 

The design of his Epistle is to guard the Christian 
Church against those false teachers who had already insi- 
nuated themselves into it, and to contend with the utmost 
earnestness for the true faith, against the dangerous tenets 
which they disseminated, resolving the whole of Christianity 
into a speculative belief and outward profession of the 
Gospel. One of the perverse things which these corrupt 
teachers spoke, for the purpose of alluring the wicked, was, 
that God is so good that He will not punish men for in- 
dulging those natural appetites which He has Himself im- 
planted in them ; nor be displeased with them for commit- 
ting a few sins, which can do Him no harm, but which are 
necessary to their present happiness. Wherefore, to show 
the impiety and falsehood of that doctrine, and to secure 
the disciples from being seduced by it, the Apostle Jude 
wrote this Epistle, in which, by facts recorded in Scripture, 
he • proved that, as God had already punished the angels 
who sinned, notwithstanding their dignity, and the antedi- 
luvians, notwithstanding their number, so He will at length 
most assuredly punish all obstinate sinners in the severest 
manner. — See Macknight. 



QUESTIONS SUGGESTING SOME HINTS AS TO THE IMPROVE- 
MENT WHICH MAY BE DERIVED FROM THE EPISTLES. 

I. Qtiestions in reference to the Writer, 

1. Who wrote this Epistle ? 

2. Give some account of his history. 

3. What illustration of his character is afforded by this Epistle \ 
What illustration can you mention of his humility, his zeal, his love 
to God, or his feelings towards those whom he addresses \ 

4. Was there any thing remarkable in his circumstances at the 
time he wrote this Epistle \ 

II. Questions in reference to those to tchom the Epistle is addressed. 
If to the members of a Church, 

1. Can you give any account of their character and manners before 
they embraced Christianity \ 

2, Is this alluded to in this Epistle ? 



* Matt. xiii. 55. 



362 



BOOKS OF THE NEW TESTAMENT. [PART III. 



3. Is there any account in the Acts of the Apostles of the planting 
of that Church ? 

4. What appears from the Epistle to have been the state of that 
Church when the Epistle was written ? 

(1.) Are its members commended, and for what ? 
(2.) Are they blamed, and for what ? 
(3.) Are they cautioned or warned of any danger ? 
(4.) Is there any allusion to false teachers % 



1. At what time was it written ? 

2. At what place ? 

3. What was the occasion of its being written ? 
' 4. What are its leading topics ? 

Referring to page 332, "General Remarks on the 
Epistles," the following questions are suggested : — 

IV. What views are given in this Epistle concerning God ?- 

1. The nature of God : 

(1.) What proofs of the Deity of Christ % 
(2.) What of the Deity of the Holy Ghost \ 

2. The attributes of God : 

(1.) What illustrations or declarations of his holiness ? 
(2.) his justice ? 



V. What light is thrown by this Epistle on the great icork of man's 



1. Tn reference to the work of Christ as our Mediator : 

(1.) Is there any reference in this Epistle to what Christ 
has done, is doing, or will do, to save sinners ? 

(2.) Is there any reference to our Lord's death, his re- 
surrection, his present state, or his coming again to 
judge the world ? 

2. In reference to the office of the Holy Ghost : 

(1.) Is the Holy Spirit mentioned in this Epistle ? 
(2.) Is there any notice of the blessings we are to expect 
from Him ? 

(3.) Is there any notice of the relation in which true 
Christians stand towards Him 1 

3. Does this Epistle throw any light on the means by which we 
become individually partakers of this salvation ? 



III. Questions in reference to the Epistles. 




his goodness ? 
his mercy ? 
his longsuffering ? 
his faithfulness ? 
his grace ? 



redemption ? 



CH. 



VII.] 



QUESTIONS. 



363 



VI. What is said in this Epistle of the character , condition, and duties 
of man ? 

1. Is there any thing said of man's character by nature since sin 
entered ? 

2. Is any thing said of his state by nature \ Any reference to the 
evil of sin, and the punishment of sinners in another world % 

3. Is there any reference in this Epistle to the change by grace, 
produced in the character and condition of men when they become 
Christians ? Any reference to the privileges of Christians ? 

4. Is there any reference to the dispositions and conduct which 
Christians should cultivate, 

(1.) Towards God the Father t 

(2.) — the Lord Jesus Christ % 

(3.) — the Holy Spirit % 

4. ) — their fellow Christians % 

5. ) — enemies, persecutors ? 
(6.) -— the world ? 

(7.) In affliction, prosperity, &c. ? 

5. Are relative duties enforced in this Epistle ; as, for instance, 
those between husbands and wives, children and parents, servants 
and masters, ministers and people, or subjects and rulers % 

6. By what motives are these relative duties enforced ? 

7. Are the same duties enforced in any other Epistle % 

8. Compare the accounts. 

VII. General Topics. 

1. Is there any prophecy in this Epistle ? 

2. Is there any allusion to the Old Testament, to any prophecy, 
type, promise, precept, or threatening ; or to any person mentioned 
in the Old Testament \ 

3. Is there any reference to the Law, or the Gospel, to Angels, to 
Satan, the influence he exerts over the wicked, and how we are to 
resist his temptations ? Any reference to Baptism, or the Lord's 
Supper, to temptation, to particular vices, as drunkenness, covetous- 
ness ; to particular virtues, as diligence, honesty, &c. % 

4. Give some examples, either from the Old or New Testament, of 
persons practising any of the duties enjoined in this Epistle, as re- 
pentance, faith, prayer, watchfulness, humility, forgiveness of in- 
juries, &c. 

5. Give also some examples of persons committing any of the sins 
referred to in this Epistle. 

6. Is there any reference to the subject of death, and under what 
figures is it alluded to ? 

7. Is there any reference to the resurrection of the body, to the 
influence which the Day of Judgment and the hope of heaven ought 
to have on your present conduct ? 

8. Are there any prayers in this Epistle, and can you learn from 
them for what you ought to pray ? 

R 2 



364 



BOOKS OF THE NEW TESTAMENT. [PART III. 



CHAPTER VIII. 

THE REVELATION OF ST. JOHN. 

It has been remarked by Sir Isaac Newton, that no book 
of the New Testament has been so strongly attested, or 
commented upon so early as this : nor does any other 
equal it in the dignity and sublimity of its composition. — 
The Revelation contained in it was made by our Blessed 
Lord to John, during his exile in the Isle of Patmos, and 
was published not long before his death, about the year 97. 
The book may be divided into three parts. Ch. i. con- 
tains John's vision of Christ in glory : Ch. ii. iii. the 
seven letters addressed by our Lord to the seven Churches 
of Asia Minor. The remainder of the book, after pre- 
senting us (ch. iv.), with a description of the Lamb on the 
throne, and bringing to our notice the book of God's decrees 
as to future events, is occupied in showing the contents of 
that book, the subject of which is the state of the Church, 
from the close of the sacred volume till the consummation 
of all things : and thus it forms a suitable continuation to 
the prophecies of Daniel. 

The Epistles to the seven Churches supply the most im- 
portant instruction to the Universal Church in every age, 
and may be profitably read by every Christian. As 
general hints for the profitable reading of this invaluable 
book, which, as ages roll on, affords to each succeeding 
generation a brighter evidence of the Divine origin of our 
holy religion, and of the gracious intentions of God to man, 
the following remarks from Lowth are extremely valuable. 

" An ordinary reader may receive great edification from 
those noble hymns offered up to God and Christ a ; and 
may likewise discover many useful truths, such as the 
adoration of the one Supreme God, in opposition to all 
creature worship b ; the relying upon the merits of Christ 
only for pardon, sanctification, and salvation ; and that we 
ought to wait patiently for Christ's appearing and his 

a Rev. iv. 8—11 ; v. 8—13 ; b Rev. ix. 20 ; xiv. 7 ; xxi. 8 ; 
vii. 12 ; xv. 3, 4. xxii. 15. 

c Rev. v. 9 ; vii. 14 ; xii. 11. 



CH. VIII.] THE REVELATION OF ST. JOHN. 



365 



kingdom, and, in an earnest expectation of it, to continue 
stedfast in the profession of the true faith and practice of 
sincere holiness, notwithstanding all the sufferings which 
may attend a good conscience d . All may learn those 
marks and characters of Antichrist, which it most nearly 
concerns us to take notice of, viz., pride, ambition, and 
affectation of worldly pomp and grandeur 6 ; a cruel and 
persecuting spirit f , seeking to reduce others rather by force 
and compulsion than by reason and argument ; the love of 
ease and softness, and a careless and luxurious life 5 ; and 
that whosoever are guilty of these things, are so departed 
from the true spirit of Christianity : and surely he that 
takes warning from the plain and frequent admonitions of 
this book to avoid these sins, has not wholly lost his 
labours in reading it ; and withal, has entitled himself to 
the blessings pronounced upon those who keep its say- 
ings 11 ." 

To those who would presumptuously intrude into the 
things which are secret and belong to God, the remark of 
Sir Isaac Newton, already alluded to, page 86, suggests a 
wholesome caution. To those who would trifle with the 
prophetic parts of this book, because of their mystery, the 
following considerations may not be without value : — 46 No 
prophecies in the Revelation can be more clouded with 
obscurity, than that a child should be born of a pure virgin, 
— that a mortal should not see corruption, — that a person 
despised and numbered among malefactors should be esta- 
blished for ever on the throne of David. Yet still the pious 
Jew preserved his faith entire, amidst all these wonderful, 
and, in appearance, contradictory intimations. He looked 
into the holy books in which they were contained with 
reverence, and with an eye of patient expectation ' waited 
for the consolation of Israel.' We in the same manne? 
look up to these prophecies of the Apocalypse for the full 
consummation of the great scheme of the Gospel, when 
Christianity shall finally prevail over all the corruptions 
of the world, and be universally established in its utmost 

d Rev. xiii. 10; xiv. 12, 13; * Rev. ix. 21 ; xi. 7; xiii. 7—17; 

xvi, 15. xvi. 6 ; xviii. 20 — -24 ; xix. 2. 

e Rev. xiii. 7 ; xviii. 4. g Rev. iii. 2; xviii. 3 — 14. 

h Rev. i. 3. 
R 3 



366. BOOKS OF THE NEW TESTAMENT. 

purity." — Gilpin's Exposition of the New Testament, vol. 
ii. p. 428. 

The conclusion of this book is deeply solemn, character- 
istic of the Gospel, as distinct from the Law (ch. xxii. 21. 
with Malachi iv. 6, and John i. 17), and expressive of the 
design of the whole Bible, which is to point to Christ as the 
Alpha and Omega, the beginning and the end, the first and 
the last 1 ; and to invite mankind to take of the water of 
life freely offered through Him — that life of which the 
in-dwelling of his Spirit in our heart is the pledge k : for 
without holiness no man shall see the Lord \ 

Let these books, then, of the Holy Scriptures, be much 
in our hands, in our eyes, in our ears, in our mouths, but 
most of all in our hearts. For the Scripture of God is the 
heavenly meat of our souls ; the hearing and keeping of it 
maketh us blessed, sanctifieth us, and maketh us holy : 
it turneth our souls ; it is a light-lantern to our feet ; it is 
a sure, stedfast, and everlasting instrument of salvation ; 
it giveth wisdom to the humble and lowly heart ; it com- 
forteth, maketh glad, cheereth and cherisheth our con- 
science ; it is a more excellent jewel or treasure than any 
gold or precious stone : it is more sweet than honey and 
the honeycomb ; it is called the best part, which Mary 
did choose, for it hath in it everlasting comfort. — Homily, 
Exhortation to Reading the Scripture. 

i Rev. xxii. 13. 

k Rev. xxii. 17. John vii. 37—39. Gal. v. 22, 23. 
l Rev. xxi. 27. 



367 



CHRONOLOGICAL INDEX 



TO 



THE BIBLE, 

REFERRING TO THE PRINCIPAL EVENTS RECORDED IN THE HOLY 
SCRIPTURES, AND INCLUDING A PERIOD OF 4104 YEARS. 



N.B. The true date of the birth of our Lord is four years earlier than the 
common era a. d. 



First Period. — From the Creation to the Flood, 1656 years. 



Scripture. 



Contents. 



Gen. i. iii. . 

— iv. 8 .... 

— iv. 25.... 

— iv. 26.... 

— v. 18 .... 

— v. 21 ..... 

— v. 5 , 

— v. 23, 24 

— v. 28, 29 

— vi. 3 

— vii. 11 . 

— v. 27 .... 



The Creation. Man formed in the image of God, holy 
and happy — his fall — promise of a Saviour. (Eph. iv. 
24; 1 John iii. 8.) 

Cain murders Abel. (1 John iii. 12. 15.) 

Seth born to take the place of Abel. 

Enos born — " Then began men to call on the name of 
the Lord." 

Enoch born, the seventh from Adam. (Jude 14.) 
Methuselah, the son of Enoch, born. 
Adam dieth, aged 930 years. 

Enoch, in the 365th year of his age, taken up to God. 

(Heb. xi. 5.) 
Noah born. 

The flood threatened — Noah commanded to preach re- 
pentance, and build the ark. (1 Pet. iii. 20; 2 Pet. ii. 
5 ; Heb. xi. 7.) 

Methuselah dies, aged 969 years, and the flood comes in 
the 600th year of Noah's age. (Matt. xxiv. 37.) 



Second Period. — From the Flood to the calling of Abraham. 



Gen. viii. 18, &c. 

— ix 

— x 

— xi 



Gen. ix. 28, 29 ... 
— xi. 32 



Noah leaves the ark — offers sacrifice — God's covenant 
with him. 

About this time Nimrod begins to exalt himself, by 
laying the foundation of the Assyrian or Babylonian 
monarchy — Nineveh and Babel are built, and man- 
kind are dispersed by the confusion of their language. 

Mizraim, the grandson of Ham, is supposed at this time 
to have led colonies into Egypt, and to have laid the 
foundation of a kingdom which lasted 1663 years; 
whence Egypt is called the land of Ham, and the 
Egyptian Pharaohs boasted themselves to be the sons 
of ancient kings. (Ps. cv. 23; Isa. xix. 11.) 

Noah dies, aged 950 years, 350 years after the flood. 

Abram born, the youngest son of Terah, then 130 years 
old. (Compare Gen. xi. 32, with Gen. xii. 4; Acts 
vii. 4.) 

R 4 



368 



CHRONOLOGICAL INDEX. 



B.C 


Scripture. 


Contents. 


1921 
1920 




Abrara, at God's command, leaves Haran, and comes to 

vanaaiii vt j-xivii io |#iuunacu tu ills occu , do cilbU. Xilat 111 

that seed should all the nations of the earth be bless- 
ed. (Heb. xi. 9.) 
Abram driven by famine from Canaan to Egypt ; his sin 
there, and return to Bethel. From his first coming 
into Egypt to the departure of the children of Israel 
out of it are reckoned 430 years. 


Gen. xii. 10, tcA 
— xiii. 1 — 4 ... 1 

Gal. iii. 17 ( 

Exod. xii. 40... J 



Third Period. — From the Call of Abraham to the entrance of the Israelites into 
Canaan. 



Gen. xiii.. 
— xiv. .. 



— xvi 

— xvii. 5 ; xix. 
24—28. 



1896 
1892 




1871 
1859 




1846 
1837 




1821 
1817 




1760 




1753 
to 

1732 
1729 


j- — xxix. xxx. | 


1716 
1715 


— xii. 25. 


1706 




1689 


— xlviii. ; C 

— xlix. ; 



i..±L21; 1 
.. 1. 7—13... I, 



Heb 
Gen, 

Heb. xi. 22 ; 




— in. — xiv. 



Lot leaves Abram to dwell near Sodom. 

The rescue of Lot from Chedorlaomer— yet his return 

to Sodom— Abram's interview with Melchisedek. 
Ishmael born. 

God makes a covenant with Abram — changes his name 
— promises Isaac — ordains circumcision as the seal of 
this covenant (Rom. iv. 11)— Sodom and Gomorrah 
destroyed— The Dead Sea the monument thereof to 
this day. 

Isaac born 25 years after God's promise to Abraham. 
Hagar the bondwoman, and her son Ishmael, cast out. 

(Gal. iv. 22—30.) 
God tempteth Abraham to offer Isaac. 
Sarah dies at Hebron in Canaan, in the 127th year of 

her age. 
Shem, the son of Noah, dies. 

Esau and Jacob born twenty years after their father 

Isaac's marriage. 
Abraham dies, aged 175 years. 

Heber, the fifth from Noah, dies ; from him Abraham and 
his posterity were called Hebrews. (Gen. xiv. 13.) 

Jacob, having obtained the blessing, flees to Mesopo- 
tamia, to his uncle Laban. 

The twelve sons of Jacob born — Reuben, Simeon, Levi, 
Judah, Dan, Naphtali, Gad, Asher, Issachar, Zebulun, 
Joseph, and Benjamin. 

Joseph sold to the Midianites, aged 17 years, and carried 
into Egypt. 

Isaac dies, and is buried by his sons Jacob and Esau. 

Joseph interprets Pharaoh's two dreams, gives Pharaoh 
counsel, and is made governor of Egypt. 

Jacob goes with his family into Egypt in the third year 
of the famine, and the 130th year of his age. 

Jacob adopts Ephraim and Manasseh, the two sons of 
Joseph, blesses them and all his sons, prophesies the 
descent of the Messiah from Judah, and dies, aged 147 
years. He is with great pomp carried into Canaan, 
and buried in the sepulchre of his father. 

Joseph on his death-bed prophesies to his brethren their 
return to Canaan, takes an oath of them to carry his 
bones out of Egypt, and dies, aged 110 years. 

Levi dies, the grandfather of Aaron and Moses. 

Bondage of the children of Israel begins. 

Aaron born. 

Moses born— adopted by Pharaoh's daughter. 
Moses' flight from Egypt (Heb. xi.) into Midian. (Acts 
vii. 23.) 

Moses returns to Egypt, having received God's com- 
mission to deliver the Israelites — The plagues are 
sent — ThePassover instituted — Their passagethrough 
the Red Sea, and entrance into the wilderness, under 
the guidance of the pillar. 



CHRONOLOGICAL INDEX. 



369 



B.C. 


Scripture. 


Contents. 


1490 
1451 


Exod. xx. — xl.... 


The Law given — God's covenant with them made — 
broken by them, renewed by God — The Tabernacle 
set up, and the Israelites condemned to wander forty 
years in the wilderness for their rebellion. (Lev. i. 
— xxvi. ; Num. i. — xiv.) 

Moses dies, aged 120. Here ends the Pentateuch. 



Fourth Period.- 



-From the entrance of the Israelites into Canaan to the building 
of the Temple. 



Josh. 



xxm. XXIV. ... 
Judg. xvii.— xxi. 



1 Sam. iv 

— viii. — x 

— xvii. 12 

— xvi. 13 

— xxxi 

2 Sam. v 

— xi 

— xv. — xviii 

1 Kings i. ii 

— vi. vii 

2 Chron. v. vi. vii. 



The Israelites, under Joshua, pass over Jordan. The 

gradual conquest of Canaan. 
Joshua dies, aged 110 years. 

Anarchy and confusion in the succeeding generation. 
Idolatry of the tribe of Dan ; and the tribe of Benja- 
min nearly destroyed. The Israelites delivered up to 
captivity. 

Othniel, son-in-law of Joshua, delivers them, and after 
him various other judges, of whom Barak, Gideon, 
Jephthah, and Samson, are particularly noticed. 
(Heb. xi.) 

The ark taken by the Philistines. Eli's death. Judi- 
cature of Samuel. 
Saul anointed king by Samuel. 
David born at Bethlehem. 

David anointed king, God having rejected Saul for 
disobedience. 

Saul kills himself in despair. David acknowledged king 
of Judah. 

David anointed king over all Israel, after a civil war 
of seven years. 

David's great sin. 

Absalom's rebellion and death. 

David's death. Solomon succeeds him. 

Solomon's temple, which had been seven years and a 
half in building, is dedicated with great solemnity 
and joy, God giving a visible sign of his favour. 



Fifth Period. — From the Dedication of the Temple to the Babylonian 
Captivity. 



Most of the dates of this period will be found in the Table of the Kings of Israel 
and Judah, see page 245. 



622 I Nahum i. — iii | Nineveh is taken and desolated by the Medes and 

J Chaldeans. 



Sixth Period. — From the Babylonian Captivity till the Coming of Christ. 



Dan. iv.29— 33. 

— v 

— v. 31 

— ii. 36— 4G\ 

— vii. 5 / 



Nebuchadnezzar deprived of reason for his pride. 

Babylon taken by Cyrus, and the empire translated to 
the Medes and Persians, as foretold by the prophet, 
Isa. xiii. ; Hab. ii. ; Jer. xxv. 12 ; 1. Ii. With the 
fall of Babylon ends the Assyrian, or First Universal 
Empire. 

For the dates between this period and the close of the 
Old Testament history, see p. 252. 

R 5 



370 



CHRONOLOGICAL INDEX. 



Scripture. 



Contents. 



Sanballat builds a temple on Mount Gerizim, see John 
iv. 20. 

Alexander the Great visits Jerusalem peaceably, is 
shown the prophecy of Daniel respecting himself. 
(Dan. viii. 7 ; xi. 13.) 
Alexander overthrows the Persians, i. e. the Second 
Universal Empire, and establishes the Third Universal 
Empire, that of the Macedonian or Grecian. (Dan. 
xi. 39 ; vii. 6; xi.) 
Alexander, having reigned six years and ten months, 
dies ; his army and dominion are divided among his 
captains. Antigonus makes himself governor of Asia ; 
Seleucus of Babylon and the bordering nations ; Lysi- 
machus has the Hellespont ; Cassander, Macedon ; 
and Ptolemeus, the son of Lagus, gets Egypt. (Dan. 
ii. 39; viii. 8 ; xi. 4, &c.) 
The Old Testament translated out of the original Hebrew 

into the Greek language. 
Antiochus Epiphanes' cruel treatment of the Jews. 
Judas Maccabeus' restoration of the daily sacrifice, and 

purification of the temple. 
Jerusalem taken by the Romans under Pompey. The 
Roman, or Fourth Universal Empire. 

I Herod the Great, an Idumean, declared king of the 

Jews, by the Romans. 

Matt. ii. Luke ii. j Jesus Christ, the Saviour of the world, born at Bethle- 
hem, four years earlier than the common reckoning, 
Anno Domini. 



Seventh Period. — From the Birth of Christ to the Temptation, (a) 



Place. 



Scripture. Contents. 

Mark i. 1 ; General Preface. 

Luke i. 1. 

Johni. 1— 19 ;The Divinity, Humanity, and Office of 

! Christ. 

Luke i. 5—26 Birth of John the Baptist. 

Luke i. 26—39 The Annunciation. 

Luke i. 39 — 57 Interview between Mary and Elizabeth. 

Luke i. 57, to thejThe Birth and Naming of John the Bap- 
end. ! tist. 

Matt. i. 18, to the An Angel appears to Joseph, 
end. 

Luke ii. 1—8 , Birth of Christ. 

Matt. i. 1 ; Luke iii.iThe Genealogies of Christ. 

23, to the end ; 

Matt. i. 2—18. 

Luke ii. 8—21 jThe Angels appear unto the Shepherds. 



Jerusalem , 
Nazareth ., 
Hebron 
Hebron 

Nazareth . 

Bethlehem 



Fields near 
Bethlehem. 



(a) This and the following periods are slightly abridged from Townsend's Harmony 
of the New Testament. 



CHRONOLOGICAL INDEX. 



371 



Place. 



Temple of 
Jerusalem. 

Temple of 
Jerusalem. 

Bethlehem.. 



Bethlehem.., 



Jerusalem ... 

The Wilder- 
ness of Ju- 
dea. 

Bethabara, 
where the 
ark had 
rested, on 
its passage 
from the 
Wilderness 
intoCanaan. 
The Wilder- 
ness. 



Scripture. 

Luke ii. 21 

Luke ii. 22—40 

Matt.ii. 1—13 

Matt. ii. 13, 14, 15. 
Matt. ii. 16, 17, 18. 
Matt. ii. 19, to the 

end ; Luke ii. 3 
Luke ii. 41, to the 

end. 
Matt. iii. 1—13; 

Mark i. 2—9 ; 

Luke iii. 1—19. 
Matt. iii. 13, to the 

end ; Marki. 9, 10, 

11; Luke iii. 21, 22, 

^nd part of 23. 



Matt. iv. 1—12 ; 
Mark i. 12, 13 ; 
Luke iv. 1 — 13. 



Contents. 



The Circumcision. 

The Purification — Presentation of Christ in 
the Temple, where He is acknowledged 
by Simeon and Anna. 

The Offering of the Magi. 

The Flight into Egypt. 

Slaughter of the Innocents. 

Joseph returns from Egypt to Nazareth. ' 

History of Christ at the age of twelve 
years. 

Commencement of the Ministry of John 
the Baptist. 

The Baptism of Christ. 



The Temptation of Christ. 



Eighth Period. — From the Temptation of Christ to the Commencement of his 
more public Ministry after the imprisonment of John. 



26 


Bethabara ... 






Bethabara, 


John i. 35, to the 




road to Ga- 


end. 




lilee. 




27 


Cana in Ga- 






lilee. 






Capernaum 






Jerusalem ... 


John ii. 13, to the 






end. 




Jerusalem ... 








John iii. 22, to the 






end. 






Matt. xiv. 3, 4, 5; 






Mark vi. 17—21 ; 






Luke iii. 19, 20. 



Christ obtains his first Disciples from 
John. 

Marriage at Cana in Galilee. 

Christ goes down to Capernaum, and con- 
tinues there some short time. 

The Buyers and Sellers driven from the 
Temple. 

Conversation of Christ with Nicodemus. . 
John's last testimony to Christ. 

Imprisonment of John the Baptist. 



Ninth Period. — From the Commencement of the more public Ministry of Christ 
to the Mission of the Twelve Apostles. 



27 



Judea . 



Samaria . 



Cana in Ga- 
lilee. 

Nazareth ... 



Capernaum 



Matt. iv. 12—18; 

Mark i. 14, 15; 

Luke iv. 14, 15. 
John iv. 1—43 .... 



John iv. 43, to the 
end. 

Luke iv. 16—31 ... 



Luke iv. 31, 32. 



General Introduction to the History of 
Christ's more public Ministry. 

Christ's Conversation with the Woman of 

Samaria. 
Second Miracle at Cana in Galilee. 

First public preaching of Christ in the 
Synagogue at Nazareth, and his danger 
there. 

Christ sojourns at Capernaum. 
R 6 



372 



CHRONOLOGICAL INDEX. 



Place. 



Scripture. 



Contents. 



Sea of Galilee 

Capernaum 
Capernaum 

Galilee 

Galilee 

Capernaum 

Capernaum 

Jerusalem ... 
Jerusalem ... 
In a progress 

In a progress 

Galilee 

Galilee 



Matt. iv. 18-23 ; 

Mark i. 16-21 ; 

Luke v. 1-12. 
Mark i. 21-29; 

Luke iv. 33-38. 
Matt. viii. 14, 15 ; 

Mark i. 29-31 ; 

Luke iv. 38, 39. 
Matt. iv. 23, 24, 25 ; 

viii. 16, 17; Mark 

i. 32-40 ; Luke iv. 
40, to the end. 

Matt. viii. 2-5 ; 

Mark i. 40, to the 

end; Lukev.12-15 
Matt. ix. 2-9 ; 

Markii. 1-13; 

Luke v. 17-27. 
Matt. ix. 9; Mark 

ii. 13, 14; Luke v. 
27, 28. 

John v. 1-16 



The miraculous Draught of Fishes, and the 
calling of Andrew and Peter, James and 
John. 

The Demoniac healed. 

Peter's Mother-in-Law cured of a Fever. 



Christ teaches and performs Miracles and 
Cures throughout Galilee. 



Capernaum 

Nain 

On a Tour.. 

Capernaum 



SeaofGalilee 



'John v. 16, to the 
end. 

'Matt. xii. 1-9; Mark 
ii. 23, to the end; 
Luke vi. 1-6. 
Matt. xii. 9-15; 
I Mark iii. 1-7 ; 
I Luke vi. 6-12. 
Matt. xii. 15-22; 

Mark iii. 7-13. 
Mark iii. 13-19; 

Luke vi. 12-20. 
Matt. v. vi. vii. and 
viii. 1 ; Luke vi. 
20, to the end; xi. 
33-37. 
Matt. viii. 5-14 ; 
Luke vii. 1-11. 

Luke vii. 11-19 

Matt. xi. 2-7 ; Luke 

vii. 19-24. 
Matt. xi. 7-16; 

Luke vii. 24-31. 
Matt. xi. 16-25 ; 

Luke vii. 31-36. 
Matt. xi. 25, to the 

end. 

Luke vii. 36, to the 
end. 

Luke viii. 1, 2, 3 ... 

Matt. xii. 22-46 ; 
Mark iii part of 
ver. 19-31 ; Luke 
xi. 14-33. 

Matt. xii. 46, to the 
end ; Mark iii. 31, 
to the end; Luke 

viii. 19, 20, 21. 
Matt. xiii. 1-10; 

Mark iv. 1-10; 
Luke viii. 4-9. 



Christ cures a Leper. 



The Paralytic cured, and the Power of 
Christ to forgive sins asserted. 

The calling of Matthew. 



The infirm Man healed at the Pool of 
Bethesda. 

Christ vindicates the Miracle, and asserts 

the dignity of his Office. 
Christ defends his Disciples for plucking 

the ears of corn on the Sabbath Day. 

Christ heals the withered hand. 



Christ is followed by great Multitudes^ 

whose Diseases He heals. 
Preparation for the Sermon on the Mount 

■ — Election of the Twelve Apostles. 
The Sermon on the Mount. 



The Centurion's Servant healed. 

The Widow of Nain's Son is raised to life. 
Message from John, who was still in prison,, 

to Christ. 
Christ's testimony concerning John. 

Christ reproaches the Jews for their Impe- 
nitence and Insensibility. 
Christ invites all to come to Him. 

Christ forgives the sins of a female Peni- 
tent, at the house of a Pharisee. 

Christ preaches again throughout Galilee. 

Christ cures a Demoniac— Conduct of the 
Scribes and Pharisees. 



Christ declares his faithful Disciples to be 
his real kindred. 



Parable of the Sower. 



CHRONOLOGICAL INDEX. 



373 



27 



28 



Place. 



Gadara .... 
Capernaum 



On a Tour . 
Nazareth . 
Galilee .... 



Scripture. 



Matt. xiii. 10-18 ; 
Markiv. 10, 11,12; 
Luke viii. part of 
9, 10. 

Matt. xiii. 18-24; 

Markiv. 13-24; 

Luke viii. part of 

ver. 9, and 11-16. 
Mark iv. 24, 25; 

Luke viii. 18. 
Matt. xiii. 24-54; 

Mark iv. 26-35. 
Matt. viii. 18-28; 

Mark iv. part of 

ver. 35, to the end 

Luke viii. 22-26. 
Matt. viii. 28, to the 

end; Mark v. 1-21; 

Luke viii. 26-40. 
Matt. ix. 10-18; 

Mark ii. 15-23 ; 

Luke v. 29, to the 

end. 

Matt. ix. 18-27 ; 

Mark v. 21, to the 

end ; Luke viii. 40, 

to the end. 
Matt. ix. 27-32. 

Matt. ix. 32,33, 34. 
Matt. xiii. 54, to the 

end; Mark vi. 1-7. 
Matt. ix. 35, to the 

end. 



Contents. 



Reasons for teaching by Parables. 



Explanation of the Parable of the Sower* 



Christ directs his Hearers to practise what 
they hear. 

Various Parables descriptive of Christ's 
kingdom. 

Christ crosses the Sea of Galilee, and calms 
the tempest. 



Christ heals the Gadarene Demoniac. 
Christ dines with Matthew. 



Jairus' Daughter is healed, and the infirm 
Woman. 



Christ restores two blind Men to sight. 

Christ casts out a dumb spirit. 

Christ returns to Nazareth, and is again 

ill-treated there. 
Christ preaches again throughout Galilee. 



Tenth Period. — From the Mission of the Twelve Apostles to the Mission of the 
Seventy, 



On a Pro- 
gress, pro- 
bably in 
Galilee. 



Bethsaida ... 



On the way 
to Jerusa- 
lem. 

Probably 
near Jeru- 
salem. 

Galilee 



Matt. x. and xi. 1 ; 
Mark vi. 7-14; 
Luke ix. 1-7. 

Matt. xiv. 1,2, and 

6-13; Mark vi. 14, 

15, 16, and 21-30; 

Luke ix. 7. 8, 9. 
Matt. xiv. 13, 14; 

Mark vi. 30-35 ; 

Luke ix. 10, 11 ; 

John vi. 1, 2. 
Matt. xiv. 15-22; 

Mark vi. 35-45; 

Luke ix. 12-18; 

John vi. 3-1 5. 
Matt. xiv. 22, 23 ; 

Mark vi. 45, 46; 

John vi. 15. 
Matt. xiv. 24-34 ; 

Mark vi. 47-53 ; 

John vi. 16-22. 
Matt. xiv. 34, 35, 36. 

Mark vi. 53, to the 

end. 



Christ's Commission to the Twelve Apos- 
tles. 



Death of John the Baptist — Herod desires 
to see Christ. 



The Twelve return, and Christ retires with 
them to the Desert of Bethsaida. 



Five thousand are fed miraculously. 



Christ sends the Multitude away, and prays 
alone. 

Christ walks on the Sea to his Disciples, 
who are overtaken by a Storm. 



Christ heals many people. 



374 



CHRONOLOGICAL INDEX. 



Place. 



Capernaum 



Scripture. 



Tyre ......... 

Decapolis .. 



On a Mount 
by the Sea 
of Galilee. 

Magdala ... 

Bethsaida 
Caesarea- 
Philippi. 



Galilee 



Capernaum 



John vi. 22, to the 
end; vii. 1. 
Matt. xv. 1-21 ; 

Mark vii. 1-24. 
Matt. xv. 21-29 ; 
Mark vii. 24-31. 
Matt. xv. 29, 30, 31; 
Mark vii. 31, to 
j the end. 

■ Matt. xv. 32, to the 
J end; Mark viii. 

1-11. 
!Matt. xvi. 1-13 ; 
j Mark viii. 11-14. 
Mark viii. 22-27 ... 
Matt. xvi. 13-21; 
i Mark viii. 27-31 ; 
! Luke ix. 18-22. 
Matt. xvi. 21, to the 
end; Mark viii. 31, 
to the end ; Mark 
ix. 1 ; Luke ix. 22- 
28. 

Matt. xvii. 1-14; 

Mark ix. 2-14; 

Luke ix. 28-37. 

Matt. xvii. 14-22 ; 

Mark ix. 14-30 ; 

Luke ix. 37-43. 
Matt. xvii. 22, 23; 

Mark ix. 30-33 ; 

Luke ix. 43-46. 
Matt. xvii. 24, to 

the end. 

Matt, xviii. ; Mark 
ix. 33, to the end; 
Luke ix. 46-51. 



Contents. 



Christ teaches in the Synagogue of Caper- 
naum—Conversation with his Disciples. 

Christ converses with the Scribes and Pha- 
risees on the Jewish Traditions. 

Christ heals the Daughter of the Canaanite, 
or Syro-Phcenician Woman. 

Christ goes through Decapolis, healing and 
teaching. 

Four thousand men are fed miraculously. 



The Pharisees require other signs — Christ 

charges them with Hypocrisy. 
Christ neals a blind Man. 
Peter confesses Christ to be the Messiah. 



Christ astonishes the Disciples, by de- 
claring the necessity of his Death and 
Resurrection. 



The Transfiguration of Christ. 

The Deaf and Dumb Spirit cast out. 



Christ again foretels his Death and Resur- 
rection. 

Christ works a Miracle to pay the Half- 
shekel for the Temple Service. 
The Disciples contend for Superiority. 



Eleventh Period. — From the Mission of the Seventy Disciples to the triumphal 
Entry of Christ into Jerusalem, six days before the Crucifixion. 



23 



Galilee jLuke x. 1-17 iThe Mission of the Seventy. 

Jerusalem ... Matt. xix. 1,2; (Christ goes up to the Feast of Tabernacles. 

Mark x. 1 ; John 

vii. 2-11. 

t iJohn vii. 11, to the Agitation of the public mind at Jerusalem 

end; John viii. lJ concerning Christ. 

John viii. 2-12 Conduct of Christ to the Adulteress and her 

Accusers. 

;John viii. 12-21 i Christ declares Himself to be the Son of God. 

John viii. 21, to the Christ foretels the manner of his Death. 

I end. 

Near Jerusa- Luke x. 17-25 The Seventy return with joy. 

lem. 

Christ directs the Lawyer how he may 

attain Eternal Life. 
The Parable of the Good Samaritan. 
Luke x. 38, to the Christ in the House of Martha. 
! end. 

Luke xi. 1-14 Christ teaches his Disciples to pray. 

Luke xi. 37, to the Christ reproves the Pharisees and Lawyers, 
end. 



On a Tour.... Luke x. 25-29 
Luke x. 29- 



CHRONOLOGICAL INDEX. 



375 



29 



Place. 



On a Tour ... 



Jerusalem .. 



Near Jeru- 
salem. 



On a Tour... 



On the way 
to Bethany. 



Scripture. 



Luke xii. 1-13 



Luke xii. 13, 14 ... 
Luke xii. 1 5-34 



Luke xii. 35, to the 
end; and Luke xiii. 
1-10. 

Luke xiii. 10-18 ... 
Luke xiii. 18-23 .. 



John ix. 1-35 

John ix. 35, to the 
end; John x. 1-22, 
John x. 22-39 

John x. 39, to the 
end. 

Luke xiii. 23, to the 
end. 
Luke xiv. 1-25 .. 

Luke xiv. 25, to the 
end. 

Luke xv. 1-11 .. 

Luke xv. 11, to the 
end. 
Luke xvi. 1-14 .. 
Luke xvi. 14-18 

Matt. xix. 3-13; 

Mark x. 2-13; 

Luke xvi. 18. 
Matt. xix. 13, 14, 

15; Mark x. 13-17: 

Luke xviii. 15, 16 

17. 

Luke xvi. 19, to the 
end. 

Luke xvii. 1-11 .. 

Luke ix. 51, to the 
end; xvii. 11. 

Luke xvii. 12-20 ... 

Luke xvii. 20, to the 
end. 



Luke xviii. 1-9... 
Luke xviii. 9-15 

Matt. xix. 16, to the 
end; Mark x. 17- 
32 ; Luke xviii, 
18-31. 

Matt. xx. 1-17 

John xi. 1-17 



Matt. xx. 17,18,19 
Mark x. 32, 33, 34 : 
Luke xviii. 31-35. 

Matt. xx. 20-29; 
Mark x. 35-46. 



Contents. 



Christ cautions his disciples against Hy- 
pocrisy. 

Christ refuses to act as a judge. 

Christ cautions the Multitude against 

Worldly-mindedness. 
Christ exhorts to Watchfulness, Fidelity, 

and Repentance. 

Christ cures an infirm Woman in the Syn- 
agogue. 

Christ begins his Journey towards Jerusa^- 
lem, to be present at the Feast of the 
Dedication. 

Christ restores to Sight a Blind Man, who 
is summoned before the Sanhedrim. 

Christ declares that He is the true Shep- 
herd. 

Christ publicly asserts his Divinity. 

In consequence of the opposition of the 
Jews, Christ retires beyond Jordan. 

Christ, leaving the City, laments over Jeru- 
salem. 

Christ dines with a Pharisee — Parable of 

the Great Supper. 
Christ's Disciples must forsake the World. 

Parables of the lost Sheep, and of the lost 

piece of Silver. 
Parable of the Prodigal Son, 

Parable of the unjust Steward. 
Christ reproves the Pharisees. 

Christ answers the question concerning 
Marriage and Divorce. 

Christ receives and blesses little Children. 



Parable of the Rich Man and Lazarus. 

On Forgiveness of Injuries. 
Christ journeys towards Jerusalem. 

Christ heals ten Lepers. 

Christ declares the lowliness of his King- 
dom, and the sudden Destruction of Je- 
rusalem. 

Christ teaches the true Nature of Prayer. 
Parable of the Pharisee and Publican. 

From the Conduct of the young Ruler, 
Christ cautions his Disciples on the 
Danger of Wealth. 

Parable of the Labourers in the Vineyard. 
Christ is informed of the Sickness of La- 
zarus. 

Christ again predicts his Sufferings and 
Death. 

Ambition of the Sons of Zebedee. 



376 



CHRONOLOGICAL INDEX. 



a.d. Place. 



Jericho . 



Bethany.... 
Jerusalem . 



Ephraim 

Jerusalem ... 



Bethany.. 



Scripture. 



Matt. xx. 29, to the 
end; Mark x. 46, 
to the end; Luke 
xviii. 35, to the 
end. 

Luke xix. 1-29 

John xi. 17-47 
John xi. 47, 48 

John xi. 49-53 
John xi. 53 .... 

John xi. 54 .... 
John xi. 55, to the 
end. 

Matt. xxvi. 6-14 ; 

Mark xiv. 3-10 ; 

John xii. 1-12. 
Matt. xxi. 1-8 ; 

Mark xi. 1-8 ; 

Luke xix. 29-36 

John xii. 12-19. 



Contents. 



Two Blind Men healed. 



Conversion of Zacchseus, and the Parable 
of the Pounds. 

The Resurrection of Lazarus. 

The Sanhedrim assemble to deliberate con- 
cerning the Resurrection of Lazarus. 

Caiaphas prophesies. 

The Sanhedrim resolve to put Christ to 
death. 

Christ retires to Ephraim, or Ephrata. 
State of the public mind at Jerusalem 

immediately before the last Passover at 

which Christ attended. 
Christ comes to Bethany, where He is 

anointed by Mary. 

Christ prepares to enter Jerusalem. 



Twelfth Period.— From Christ's triumphant Entry into Jerusalem to his 
Apprehension. — Sunday, the fifth day before the last Passover. 



29 Jerusalem .. 



Matt. xxi. 8, 9 ; 
Markxi. 8, 9, 10 
Luke xix. 36-41 ; 
John xii. 1 9. 

Luke xix. 41-45 .. 

Matt. xxi. 10-14; 
Mark xi. part of 
ver. 1 1 ; Luke xix 
45, 46. 

Matt. xxi. 14,15, 16 



The People meet Christ with Hosannahs— 
Christ approaches Jerusalem. 



Christ's Lamentation over Jerusalem, and 
the Prophecy of its Destruction. 

Christ, on entering the City, casts the 
Buyers and Sellers out of the Temple. 



Markxi. 18; 
xix. 47, 48. 
Mark xi. 19 . 



Christ heals the Sick in the Temple, and 
reproves the Chief Priests. 

John xii. 20-44 Some Greeks at Jerusalem desire to see 

Christ — The Voice from Heaven. 
John xii. 44, to the Christ declares the object of his Mission, 
end. 

Matt. xxi. 17; Mark Christ leaves the City in the Evening, and 
xi. part of ver. ] 1. goes to Bethany. 
Matt. xxi. 18, 19; Monday— Fourth Day before the Passover 
Markxi. 12, 13, 14. —Christ, entering Jerusalem again, 
curses the barren Fig-tree. 
Markxi. 15, 16, 17. Christ again casts the Buyers and Sellers 
out of the Temple. 
LukejThe Scribes and Chief Priests seek to de- 
stroy Christ. 
. Christ retires in the Evening from the 
City. 

Tuesday— Third Day before the Passover— 

The Fig-tree is now withered. 
Christ answers the Chief Priests, who in- 
quire concerning the Authority by which 
He acted— Parables of the Vineyard and 
Marriage-Feast. 



Matt, xxi.20, 21,22 
Mark xi. 20-27. 

Matt. xxi. 23, to the 
end, andxxii. 1-15; 
Mark xi. 27, to the 
end, and xii. 1-13 ; 
Luke xx. 1-20. 



CHRONOLOGICAL INDEX. 



377 



Place. 



Jerusalem ... 



Scripture. 



Matt. xxii. 15-23; 

Mark xii. 13-18; 

Luke xx. 20-27. 
Matt. xxii. 23-34; 

Mark xii. 18-28 

Luke xx. 27-41, 
Matt. xxii. | 34-41; 

Mark xii. 28-35. 
Matt. xxii. 41, to 

the end ; Mark xii. 

35, 36, 37; Luke 

xx. 41-45. 
Matt, xxiii. ; Mark 

xii. 38,39,40 ; Luke 

xx. 45, to the end, 
Mark xii. 41, to the 

end; Luke xxi. 1-5, 

Matt. xxiv. 1-36; 
Mark xiii. 1-32; 
Luke xxi. 5-34. 

Matt. xxiv. 36, to 
the end; Mark xiii. 
32, to the end; 
Luke xxi. 34, 35, 
36. 

Matt. xxv. 1-14 ... 

Matt. xxv. 14-31 ... 

Matt. xxv. 31, to 
the end. 

Luke xxvi. 37, 38... 

Matt. xxvi. 1,2; 
Mark xiv. part of 
ver. 1. 

Matt. xxvi. 3, 4, 5 , 
Mark xiv. part of 
ver. 1, ver. 2; Luke 
xxii. 1, 2. 

Matt. xxvi. 14, 15, 
16; Mark xiv. 10, 
11 ; Luke xxii. 
3-7. 

Matt. xxvi. 17, 18, 
19; Mark xiv. 12- 
17; Luke xxii. 7- 
14. 

Matt. xxvi. 20 ; 

Mark xiv. 1 7 ; 

Luke xxii. 14-19 ; 

John xiii. 1. 
Luke xxii. 24-28 ; 

John xiii. 2-17. 

Matt. xxvi. 21-26; 
Mark xiv. 18-22; 
Luke xxii. 21, 22, 
23; John xiii. 17- 
31. 

Luke xxii. 28-39; 
John xiii. 31, to 
the end. 



Contents. 



Christ replies to the Herodians. 
Christ replies to the Sadducees. 

Christ replies to the Pharisees. 

Christ inquires of the Pharisees concerning 
the Messiah. 

Christ severely reproves the Pharisees. 



Christ applauds the liberality of the poor 
Widow. 

Christ foretelsthe Destruction of Jerusalem 
— the End of the Jewish Dispensation — 
and of the World. 

Christ compares the suddenness of his 
second Advent to the coming of the 
Deluge. 



The Parable of the wise and foolish Vir- 
gins. 

The Parable of the Servants and the Ta- 
lents. 

Christ declares the Proceedings at the Day 
of Judgment. 

Christ retires from the City to the Mount 
of Olives. 

Wednesday — Second Day before the Cruci- 
fixion—Christ foretels his approaching 
Death. 

The Rulers consult how they may take 
Christ. 



Judas agrees with the Chief Priests to 
betray Christ. 



Thursday— The Day before the Crucifixion 
— Christ directs two of his Disciples to 
prepare the Passover. 

Christ partakes of the last Passover. 



Christ again reproves the Ambition of his 
Disciples. 

Christ, sitting at the Passover, and con- 
tinuing the Conversation, speaks of his 
Betrayer. 



Judas goes out to betray Christ, who pre- 
dicts Peter's denial of Him, and the 
danger of the rest of the Apostles. 



CHRONOLOGICAL INDEX. 



Jerusalem ... 



Place. 



Scripture. 



Matt. xxvi. 26-30 
Mark xiv. 22-26 
Luke xxii. 19, 20. 

John xiv 



Christ institutes the Eucharist. 



Matt. xxvi. 30 ; 

Mark xiv. 26 ; 

Luke xxii. 39. 

John xv. 1-9 

John xv. 9, to the 

end ; xvi. 1-5. 
John xvi. 5, to the 

end. 

John xviL 

Matt. xxvi. 31-36 
Mark xiv. 27-32. 

Matt. xxvi. 36-47 
Mark xiv. 32-43 
Luke xxii. 40-47 
John xviii. 1,2. 

Matt. xxvi. 47-57; 
Mark xiv. 43-51 
Luke xxii. 47-54; 
John xviii. 3-12. 



Contents. 



Christ exhorts the Apostles, and consoles 
them on his approaching Death. 

Christ goes with his Disciples to the Mount 
of Olives. 

Christ declares Himself to be the true Vine. 

Christ exhorts the Apostles to mutual Love, 
and to prepare for Persecution. 

Christ promises the gifts of the Holy- 
Spirit. 

Christ intercedes for all his Followers. 
Christ again predicts Peter's denial of Him. 

Christ goes into the Garden of Gethsemane 
—His Agony there. 



Christ is betrayed and apprehended — The 
Resistance of Peter. 



Thirteenth Period. — From the Apprehension of Christ to the Crucifixion. 



29 'Jerusalem ... 



Matt. xxvi. 57 ; IChrist is taken to Annas, and to the Palace 
Mark xiv. 51, 52, | of Caiaphas. 
53 ; Luke xxii. 54 ; 



13, 



John xviii. 12 
14. 

Matt. xxvi. 58; 

Mark xiv. 54 ; 

Luke xxii. 55 ; 

John xviii. 15, 16 
Matt. xxvi. 59-67, 

Mark xiv. 55-65 ; 

John xviii. 19-25. 

Matt. xxvi. 67, 68 
Markxiv\65; Luke 
xxii. 63, 64, 65. 

Matt. xxvi. 69, 70 ; 
Mark xiv. 66, 67, 
68 ; Luke xxii. 56, 
57; John xviii. 17, 
18, and 25, 26, 27. 

Matt. xxvi. 71, 72 : 
Mark xiv. 69, part 
of 70; Luke xxii. 
58. 

Matt. xxvi. 73, to 
the end ; Mark xiv 
70, to the end ; 
Luke xxii. 59-62. 

Matt, xxvii. 1 ; 
Mark xv. part of 
ver. 1 ; Luke xxii. 
66, to the end. 

Matt, xxvii. 3-11 ... 



Peter and John follow their Master. 



Christ is first examined and condemned in 
the House of the High Priest. 

Twelve at Night — Christ is struck, and in- 
sulted by the Soldiers. 

Peter's first Denial of Christ in the Hall of 
the High Priest. 



After Midnight — Peter's second Denial of 
Christ, at the Porch of the Palace of the 
High Priest. 

Friday, the Day of the Crucifixion— Time, 
about Three in the Morning— Peter's third 
Denial of Christ, in the Room where 
Christ was waiting among the Soldiers, 
till the Dawn of Day. 

Christ is taken before the Sanhedrim, and 
condemned. 



Judas declares the Innocence of Christ. 



CHRONOLOGICAL INDEX. 



379 



Place. 



Scripture. 



Contents. 



Jerusalem.... 



Calvary- 



Matt, xxvii. 2, and 

11-15; Mark xv. 

part of ver. 1-6; 

Luke xxiii. 1-5 ; 

John xviii. 28-39. 
Luke xxiii. 5-13 ... 
Matt, xxvii. 15-21 ; 

Mark xv. 6-12; 

Luke xxiii. 13-20; 

John xviii. 39. 
Matt, xxvii. 21, 22, 

23; Mark xv. 12, 

13, 14; Luke xxiii. 

20.24; John xviii. 

40. 

Matt, xxvii. 24, 25. 

Matt, xxvii. 26-31 
Mark xv. 15-20 
Luke xxiii. 24, 25 
John xix. 1, part 
of ver. 16. 

Matt, xxvii. 31, 32 
Mark xv. 20, 21 
Luke xxiii. 26-33 
John xix. part of 
ver. 16 and ver. 17, 

Matt, xxvii. 33, 34, 
37, 38; Mark xv. 

22, 23. 26, 27, 28 
Luke xxiii. 33-38 
John xix. 18-23. 

Luke xxiii. part of 
ver. 34. 

Matt, xxvii. 35, 36; 
Mark xv. 24, 25: 
Luke xxiii. part of 
ver. 34 ; John xix, 

23, 24. 

Matt, xxvii. 39-45 ; 
Mark xv. 29-33; 
Luke xxiii. 35, 36, 
37. 

Luke xxiii. 39-44... 



John xix. 25, 26,27. 

Matt, xxvii. 45, part 
of ver. 52. 54, 55, 
56; Mark xv. 33- 
42 ; Luke xxiii. 
44-50; John xix. 
28-38. 



Christ is accused before Pilate, and is by 
him also declared innocent. 



Christ is sent by Pilate to Herod. 

Christ is brought back again to Pilate, who 
again declares Him innocent, and endea- 
vours to persuade the people to ask Bar- 
abbas. 

Pilate three times endeavours again to 
release Christ. 



The Jews imprecate the punishment of 
Christ's Death upon themselves. 

Pilate releases Barabbas, and delivers 
Christ to be crucified. 



Christ is led away from the Judgment-hall 
of Pilate to Mount Calvary. 



Christ arrives at Mount Calvary, and is 
crucified. 



Christ prays for his Murderers. 

The Soldiers divide and cast Lots for the 
Raiment of Christ. 



Christ is reviled, when on the Cross, by the 
Rulers, the Soldiers, the Passengers, the 
Chief Priests, and the Malefactors. 

Christ, when dying as a Man, asserts his 
Divinity, in his answer to the penitent 
Thief. 

Christ commends his Mother to the Care of 
John. 

The Death of Christ and its attendant 
Circumstances. 



Fourteenth Period. — From the Death of Christ i 
Heaven. 



j Ascension into 



Matt, xxvii. 57-61 ; I Joseph of Arimathea, and Nicodemus, bury 
Mark xv. 42-47; I the Body of Christ. 
Luke xxiiL 50-55 ; 
John xix. 38, to 
the end. 



380 



CHRONOLOGICAL INDEX. 



a.d. Place. 



Scripture. 



Contents. 



Jerusalem ... 



Mark xv. 47 ; Luke 
xxiii. 55. 



Luke xxiii. 56 



Matt, xxvii. 61 



Matt, xxvii. 6.2, to 
the end. 



Mark xvi. 1 



Matt, xxviii. 1 ; 
Mark xvi. part of 
ver. 2 ; John xx. 
part of ver. 1. 

Matt, xxviii. 2, 3, 4 



Matt, xxvii. part of 
ver. 52, and ver. 53. 

Mark xvi. part of 
ver. 2, and ver. 3,4 
John xx. part of 
ver. 1. 

John xx. 2.... 



Matt, xxviii. 5, 6, 7. 
Mark xvi. 5, 6, 7. 



Matt, xxviii. 8 ; 
Mark xvi. 8. 
John xx. 3-11. 



John xx. part of 
ver. 11. 

John xx. part of 

ver.ll, 12, 13, and 

part of 14. 
Mark xvi. 9 ; John 

xx. part of ver. 14 

and 15-18. 
Matt, xxviii. 9, 10 ; 

John xx. 18. 



Matt, xxviii. 11-16. 



Luke xxiv. 1, 2, 3. 



Mary Magdalene, and the other Mary, and 
the Women from Galilee, observe where 
the Body of Christ was laid. 

The "Women from Galilee hasten to return 
Home before the Sabbath began, to pre- 
pare Spices. 

Mary Magdalene, and the other Mary, con- 
tinue to sit opposite the Sepulchre, till it 
is too late to prepare their Spices. 

The Sabbath being ended, the Chief Priests 
prepare a Guard of Soldiers to watch the 
Sepulchre. 

The Sabbath being over, Mary Magdalene, 
the other Mary, and Salome, purchase 
their Spices to anoint the Body of Christ. 

The Morning of Easter- day — Mary Magda- 
lene, the other Mary, and Salome, leave 
their Homes very early to go to the 
Sepulchre. 

After they had left their Homes, and before 
their arrival at the Sepulchre, Christ rises 
from the Dead. 

The Bodies of many come out of their 
Graves, and go to Jerusalem. 

Mary Magdalene, the other Mary, and Sa- 
lome, arrive at the Sepulchre, and find 
the Stone rolled away. 

Mary Magdalene leaves the other Mary and 
Salome, to tell Peter. 

Salome and the other Mary, during the 
absence of Mary Magdalene, enter the 
Porch of the Sepulchre, and see one 
Angel, who commands them to inform 
the Disciples that Jesus was risen. 

Salome and the other Mary leave the Se- 
pulchre. 

Peter and John, as soon as they hear the 
report of Mary Magdalene, hasten to the 
Sepulchre, which they inspect, and im- 
mediately depart. 

Mary Magdalene, having followed Peter 
and John, remains at the Sepulchre after 
their departure. 

Mary Magdalene looks into the Tomb, and 
sees two Angels. 

Christ first appears to Mary Magdalene, and 
commands her to inform the Disciples 
that He has risen. 

Mary Magdalene, when going to inform the 
Disciples that Christ had risen, meets 
again with Salome and the other Mary — 
Christ appears to the three Women. 

The Soldiers, who had fled from the Sepul- 
chre, report to the High Priest the Re- 
surrection of Christ. 

The Second Party of Women from Galilee, 
who had bought their Spices on the Even- 
ing previous to the Sabbath, having had 
a longer way to come to the Sepulchre, 
arrive after the departure of the others, 
and find the stone rolled away. 



CHRONOLOGICAL INDEX. 



381 



Place. 



Scripture. 



Contents. 



29 Jerusalem . 



Luke xxiv. 4-10 .. 



Markxvi. 10; Luke 

xxiv. 10. 
Mark xvi. 1 1 ; Luke 

xxiv. 11. 
Luke xxiv. part of 

ver. 12. 34. 
Luke xxiv. part of 

ver. 12. 
Markxvi. 12; Luke 

xxiv. 13-33. 
Markxvi. 13; Luke 

xxiv. 33, 34, 35. 

Luke xxiv. 36-4 
John xx. 19-23. 



Markxvi. 13; John 

xx. 24, 25. 
Markxvi. 14; John 

xx. 26-29. 
Matt, xxviii. 16, 17 

and part of ver. 18 
John xxi. 1-24 , 



Luke xxiv. 44-49; 
Acts i. 4, 5. 

Matt, xxviii. 18-20; 
Mark xvi. 15-20; 
Luke xxiv. 50-53 ; 
Acts i. 6-12. 



John xx. 30, 31; 
John xxi. 25. 



Two Angels appear to them also, assuring 
them that Christ was risen, and remind- 
ing them of his foretelling this Fact. 

Mary Magdalene unites her Testimony to 
that of the Galilean Women. 

The Apostles are still incredulous. 

Peter goes again to the Sepulchre. 
Christ appears to St. Peter. 

Christ appears to Cleopas and another Dis- 
ciple, going to Emmaus. 

Cleopas and his Companion return to Jeru- 
salem, and assure the Apostles that Christ 
had certainly risen. 

Christ appears to the assembled Apostles, 
Thomas only being absent, convinces 
them of the Identity of his resurrection- 
Body, and blesses them. 

Thomas is still incredulous. 

Christ appears to the Eleven, Thomas being 
present. 

Christ appears to a large number of his 

Disciples on a Mountain in Galilee. 
Christ appears again at the Sea of Tiberias 

His Conversation with St. Peter. 
Christ appears to his Apostles at Jerusalem, 
and commissions them to convert the 
World. 

Christ leads out his Apostles to Bethany, 
within sight of Jerusalem, renews their 
Commission, blesses them, and ascends 
up visibly into Heaven ; from whence He 
shall come to judge the Living and the 
Dead. 

St. John's Conclusion to the Gospel History 
of Jesus Christ. 



Fifteenth Period. — From the Ascension of Christ to the Termination of the 
Period in which the Gospel was preached to the Proselytes of Righteousness, and 
to the Jews only. 



Jerusalem .., 



Acts i. 1, 2, 3, and 

ver. 13, 14. 
Acts i. 15, to the 

end. 

Acts ii. 1-14 

Acts ii. 14-37 

Acts ii. 37-42 

Acts ii. 42, to the 
end. 

Acts iii. 1-12 

Acts iii. 12, to the 
end. 

Acts iv. 1-8 



After the Ascension of Christ the Apostles 

returned to Jerusalem. 
Matthias is appointed to the Apostleship in 

the place of Judas. 
Descent of the Holy Spirit on the Day of 

Pentecost. 
Address of St. Peter to the Multitude. 
Effects of St. Peter's Address. 
Union of the first Converts in the primitive 

Church. 

A Cripple is miraculously and publicly 

healed by St. Peter and St. John. 
St. Peter again addresses the People. 

St. Peter and St. John are imprisoned by 
order of the Sanhedrim. 



382 



CHRONOLOGICAL INDEX. 



Jerusalem ... 



Place. 



Samaria . 



Scripture. 



Contents. 



Acts iv. 8-23 'St. Peter's Address to the assembled San- 
hedrim. 

Acts iv. 23-32 The Prayer of the Church on the Liberation 

I of St. Peter and St. John. 
Acts iv. 32, to the The Union and Munificence of the primi- 
end. tive Church. 

Acts v. 1-11 jDeath of Ananias and Sapphira. 

Acts v. 11-17 State of the Church at this time. 



Acts v. 17, part of 



ver. 21. 

Acts v. part of 21- 
34. 



An Angel delivers the Apostles from Pri- 



The Sanhedrim again assemble — St. Peter 
asserts before them the Messiahship of 
Christ. 

Acts v. 34, to thejBy the advice of Gamaliel the Apostles are 
end. _ dismissed. 
Acts vi. 1-7 |The Appointment of Seven Deacons. 

Acts vi. 7 The Church continues to increase in num- 

I bers. 

Acts vi. 8-15 .St. Stephen, having boldly asserted the 

Messiahship of Christ, is accused of 
Blasphemy before the Sanhedrim. 
St. Stephen defends himself before the San- 
hedrim. 

Acts vii. 51, 52, 53.|Stephen, being interrupted in his Defence, 
reproaches the Sanhedrim as the Mur- 
derers of their Messiah. 
Acts vii. 54, to thejstephen. praying for his Murderers, is 
end; viii. part of stoned to death, 
ver. 1 and 2. 

Acts viii. part of General Persecution of the Christians, in 



Acts vi. 15, and vii. 
1-51. 



ver. ] , and ver. 3. 



Acts viii. 5-14 



Acts viii. 14-17 . 



Acts viii. 18-25., 
Acts viii. 25 ..... 



Provinces of 
Judaea, &c. 



Near Da- 
mascus. 



38 Damascus . 
to 

40 : Palestine . 



Acts viii. 26, to the 
end. 



Acts viii. 4.. 



Acts ix. 1-10 . 



Acts ix. 10-20 

Acts ix. 20-3J 

Acts ix. 32, to the 
end. 



. Acts ix. 31., 



which Saul (afterwards St. Paul) particu- 
larly distinguishes himself. 
Philip the Deacon, having left Jerusalem 
on account of the Persecution, goes to 
Samaria, and preaches there, and works 
Miracles. 

St. Peter and St. John come down from 
Jerusalem to Samaria, to confer the gifts 
of the Holy Ghost on the New Converts. 

St. Peter reproves Simon Magus. 

St. Peter and St. John preach in many Vil- 
lages of the Samaritans. 

The Treasurer of Queen Candace, a Prose- 
lyte of Righteousness, is converted and 
baptized by Philip, who now preaches 
through the cities of Judaea. 

Many of the Converts who had fled from 
Jerusalem in consequence of the Perse- 
cution there, preach the Gospel to the 
Jews in the Provinces. 

Saul, on his way to Damascus, is converted 
to the Religion he was opposing, on hear- 
ing a voice from heaven, and seeing the 
Shechinah. 

Saul is baptized. 

Saul preaches in the Synagogue of the Jews. 
St. Peter, having preached through Judaea, 

comes to Lydda, where he cures JEneas, 

and raises Dorcas from the dead. 
The Churches are at rest from Persecution, 

in consequence of the conversion of Saul, 

and the conduct of Caligula. 



CHRONOLOGICAL INDEX. 



383 



Sixteenth Period. — The Gospel having now been preached to the Jews in Jeru- 
salem, Judea, Samaria, and the Provinces, the time arrives for the Conversion of 
the devout Gentiles, or Proselytes of the Gate. 



40 



Csesarea and 
Joppa 



Caesarea . 



41 



42 



43 



44 



45 



Place. 



Jerusalem . 

Judea and 
the Pro- 
vinces. 

Jerusalem 
and Anti- 
och. 

Tarsus 



Jerusalem .. 



Cgesarea . 



Acts x. 1-17 ■ 

Acts x. 17-34, 
Acts x. 34-44, 



Acts x. 44, to the 
end. 

Acts xi. 1-19 



Scripture. 



Acts xi. 19, 20, 21.. 

Acts xi. 22,23,24... 
Acts xi. 25, 26 



Acts xii. 1, part of 
ver. 19. 



Acts xi. 27, to the 
end. 



Acts xii. part of ver. 
19, and 20-24. 

Acts xii. 24 

Acts xii. 25 



Contents. 



St. Peter sees a Vision, in which he is 
commanded to visit a Gentile, who had 
been miraculously instructed to send for 
St. Peter. 

St. Peter visits Cornelius, a Roman Cen- 
turion. 

St. Peter first declares Christ to be the 
Saviour of all, even of the Gentiles, who 
believe in Him. 

Cornelius and his friends receive the Holy 
Ghost, and are baptized. 

St. Peter defends his Conduct in visiting 
and baptizing Cornelius. 

The Converts who had been dispersedby the 
Persecution after the Death of Stephen, 
having heard of the Vision of St. Peter, 
preached to the devout Gentiles also. 

The Church at Jerusalem commissions 
Barnabas to make inquiries into this 
matter. 

Barnabas goes to Tarsus for Saul, whom 
he takes with him to Antioch, where the 
Converts were preaching to the devout 
Gentiles. 

Herod Agrippa condemns James, the Bro- 
ther of John, to death, and imprisons 
Peter, who is miraculously released, and 
presents himself to the other James, who 
had been made Bishop of Jerusalem. 

The Converts at Antioch, being forewarned 
by Agabus, send Relief to their Brethren 
at Jerusalem, by the hands of Barnabas 
and Saul. 

The death of Herod Agrippa. 

The Church continues to increase. 

Saul, having seen a Vision in the Temple, 
in which he is commanded to leave Je- 
rusalem, and to preach to the Gentiles, 
returns with Barnabas to Antioch. 



Seventeenth Period. — Period for preaching the Gospel to the idolatrous 
Gentiles, and St. Paul's First Apostolical Journey. 



45 Antioch Acts xiii. 1, 2, 3 .... 



Seleucia . 



Salamis, 
Paphos. 



Acts xiii. part of 
ver. 4. 

Acts xiii. part of 
ver. 4 to 13. 



The Apostles having been absent from Je- 
rusalem when Saul saw his Vision in the 
Temple, he and Barnabas are separated 
to the Apostolic Office by the heads of the 
Church at Antioch. 

Saul,in companywith Barnabas, commences 
his first apostolical Journey, by going 
from Antioch to Seleucia. 

From Seleucia to Salamis, and Paphos, in 
Cyprus, where Sergius Paulus is con- 
verted ; being the first known or recorded 
Convert of the idolatrous Gentiles. 



384 



CHRONOLOGICAL INDEX. 



Place. 



Perga 

Antioch in . 
Pisidia. 



Iconium 
Lystra... 



Lystra, 
Iconium, 
Antioch. 

Pisidia, 
Perga, 
Attalia. 

Antioch ... 



Jerusalem . 



Antioch.. 



Scripture. 



Acts xiii. 13 

Acts xiii. 14-51 , 



Acts xiii. 51, 52; 
xiv. 1, part of ver. 
6. 

Acts xiv. 8, andpart 
of ver. 20. 

Acts xiv. last part 
of ver. 20, part of 
ver. 6, and ver. 7. 

Acts xiv. 21,22, 23, 



Acts xiv. 24, 25., 



Acts xiv. 26, to the 
end. 

Acts xv. 1, 2 

Acts xv. 3-30 

Acts xv. 30-33 



Contents. 



From Cyprus to Perga in Pamphylia. 

From Perga to Antioch in Pisidia— St. Paul, 
according to his custom, first preaches 
to the Jews— They are driven out of 
Antioch. 

From Antioch in Pisidia to Iconium in 
Lycaonia — The People about to stone 
them. 

From Iconium to Lystra — The People at- 
tempt to offer them Sacrifice, and after- 
wards stone them. 

From Lystra to Derbe. 



St. Paul and Barnabas return to Lystra, 
Iconium, and Antioch in Pisidia, ordain- 
ing in all the Churches. 

They proceed through Pisidia, Perga, and 
Attalia, in Pamphylia. 

They return to Antioch, and submit an 
account of their proceedings to the Church 
in that place. 

Dissensions at Antioch concerning Circum- 
cision, before the commencement of St. 
Paul's second apostolical Journey. 

St. Paul and Barnabas go up to Jerusalem, 
to consult the Apostles and Elders- 
Decree of James and of the Church in 
this matter. 

St. Paul and Barnabas return to the Church 
at Antioch, with the decree of the Church 
at Jerusalem, on the subject of the Ne- 
cessity of Circumcision. 



Eighteenth Period. — The Second Apostolical Journey of St. Paul. 



Antioch . 



Acts xv. 36 , 



Syria and 
Cilicia. 

Derbe and 
Lystra. 

Phrygia and 
Galatia. 

Samothrace.. 

Neapolis 

Philippi 

Thessalonica 



Berea . 



Acts xv. 37, to the 
end, and xvi. 4, 5. 

Acts xvi. 1, 2, 3 .... 



Acts xvi. 6 . 



After remaining some time at Antioch, St. 
Paul proposes to Barnabas to commence 
another Visitation of the Churches. 

St. Paul, separating from Barnabas, pro- 
ceeds from Antioch to Syria and Cilicia. 

St. Paul proceeds to Derbe and Lystra, in 
Iconium — Timothy his Attendant. 

They proceed from Iconium to Phrygia and 
Galatia. 

From Galatia to Mysia and Troas. 



Acts xvi. 7. 10 . 

Acts xvi. part of From Troas to Samothrace. 
ver. 11. 

Acts xvi. part of 
ver. 11. 

Acts xvi. 12, to the 
end. 



Acts xvii. 1-10 , 



Acts xvii. 10-15 



From Samothrace to Neapolis. 



From Neapolis to Philippi, where the Py- 
thoness is dispossessed, and the Jailor 
converted. 

From Philippi to Amphipolis and Apollonia, 

to Thessalonica. 
St. Paul writes his Epistle to the Galatians. 
From Thessalonica to Berea— The Causes 

for which the Bereans are favourably 

disposed to receive the Gospel. 



CHRONOLOGICAL INDEX. 



385 



Place. 



Athens 



Corinth . 



Scripture. 



Contents. 



Acts xvii. 15, to the 
end. 



Acts xviii. 1-6 



Corinth . 



Crete, 
Nicopolis. 
Cenchrea ... 



Ephesus . 



Caesarea, 
Jerusalem, 
Antioch in 
Syria. 



Acts xviii. 6-12.. 



Acts xviii. 12, to 
part of ver. 18. 



Acts xviii. part of 
ver. 18. 
Acts xviii. 19 



Acts xviii. 20, 21 
22. 



From Berea, having left there Silas and 
Timothy, St. Paul proceeds to Athens, 
"where he preaches to the Philosophers 
and Students. 
From Athens St. Paul proceeds to Corinth, 
where he is reduced to labour f >r his 
support— Silas and Timothy join him at 
Corinth. 

St. Paul writes his first Epistle to the Thes- 
salonians. 

St Paul, being rejected by the Jews, con- 
tinues at Corinth, preaching to the Gen- 
tiles. 

St. Paul writes his second Epistle to the 
Thessalonians. 

St. Paul, still at Corinth, is brought before 
the Judgment-seat of Gallio the Procon- 
sul, the brother of Seneca. 

St. Paul writes his Epistle to Titus. 

St. Paul proceeds to Cenchrea. 

From Cenchrea to Ephesus, where he dis- 
puted with the Jews. 

From Ephesus St. Paul proceeds to Caesa- 
rea ; and, having saluted the Church at 
Jerusalem, completes his second aposto- 
lical Journey, by returning to Antioch in 
Syria. 



Nineteenth Period. — The third Apostolical Journey of St. Paul. 



Antioch, 
Galatia, 
Phrygia. 



Ephesus . 



Ephesus 

Macedonia.. 



Macedonia, 
Achaia. 



Achaia, 

Corinth, 

Macedonia. 

Corinth 

Troas 



Acts xviii. 23 [St. Paul again leaves Antioch, to visit the 

Churches of Galatia and Phrygia. 



Acts xviii. 24, to the 
end. 



Acts xix. 1-1 1 . 
Acts xix. 11-21. 



Acts xix. 21, part 
of ver. 22. 



Acts xix. part 
ver. 22, to the end. 
Acts xx. 1 



Acts xx. 2, and part 
of ver. 3. 



Acts xx. part of ver. 
3, to ver. 6. 



Acts xx. 6-13 



History of Apollos, who was now preaching 
to the Church at Ephesus, planted by St. 
Paul. 

St. Paul proceeds from Phrygia to Ephesus, 

and disputes there with the Jews. 
St. Paul continues two years in Ephesus — 

The people burn their magical Books. 
St. Paul sends Timothy and Erastus to 

Macedonia and Achaia. 
St. Paul writes his first Epistle to the 

Corinthians. 

;. Paul continues at Ephesus— A Mob is 
occasioned at that place by Demetrius. 
St. Paul leaves Ephesus, and goes to Mace- 
donia. 

St. Paul writes his first Epistle to Timothy. 
St. Paul proceedsfrom Macedonia to Greece, 

or Achaia, and continues there three 

months. 

St. Paul writes his second Epistle to the 

Corinthians. 
St. Paul returns from Achaia and Corinth 

to Macedonia, sending his companions 

forward to Troas. 
St. Paul writes his Epistle to the Romans. 
From Macedonia St. Paul proceeds to Troas, 

where he raises Eutvchus to life. 



S 



386 



CHRONOLOGICAL INDEX. 



a.d. Place. 



58 



Assos and 
Mitylene. 
Chios 



Samos and 
Trogy Ilium. 

Miletus 



Coos and 
Rhodes, 
Patara, 
Tyre. 

Tyre 



Jerusalem . 



Acts xx. 13, 14 From Troas to Assos and Mitylene. 



Scripture. 



Contents. 



Acts xx. 
ver. 15. 

Acts xx. part of 
ver. 15. 



part of From Mitylene to Chios. 

From Chios to Samos and Trogyllium. 



Ptolemais ... 
Csesarea 



Acts xx. part of From Trogyllium to Miletus, where St. 
ver. 15, to the end. Paul meets, and takes his farewell of the 

Elders of the Church at Ephesus. 
Acts xxi. 1,2, S .... From Miletus to Coos and Rhodes and 
Patara ; whence St. Paul, together with 
St. Luke, the writer of the Book of the 
Acts of the Apostles, sail in a Phoenician 
vessel to Syria, and land in Tyre. 
Acts xxi. 4, 5, 6 .... St. Paul and St. Luke continue at Tyre 
seven days. 

Acts xxi. 7 They proceed from Tyre to Ptolemais. 

Acts xxi. 8-15 From Ptolemais to Caesarea, to the house 

of Philip the Evangelist— Agabus pro- 
phesies the near imprisonment of St. 
Paul. 

Acts xxi. 15-27 St. Paul and St. Luke arrive at Jerusalem, 

and present themselves to St. James and 
the Church. 

Acts xxi. 27-37 St, Paul is apprehended by the chief Cap- 
tain of the Temple, in consequence of a 
Mob, occasioned by some of the Asiatic 
Jews, who met St. Paul in the Temple. 
Acts xxi. 37, to the'St. Paul makes his defence before the 
end, and xxii. 1-22. populace. 

Acts xxii. 22 On declaring his mission to preach to the 

Gentiles, the Jews clamour for his death. 
Acts xxii. 23-30 ....'St. Paul claims the privilege of a Roman 
citizen. 

Acts xxii. 30, and St. Paul is brought before the Sanhedrim, 



Antipatris- 
Csesarea . 



60 



xxiii. 1-11. 
Acts xxiii. 1 1 . 



Acts xxiii. 12, to the 
end. 



Acts xxiv. 1-22.. 



Actsxxiv. 22, to the 
end. 



Acts xxv. 1-13 . 



Acts xxv. 13-23 .. 

Acts xxv. 23, to the 
end, chap. xxvi. 

Acts xxvii. 1 



who are summoned by the Captain of the 
Temple. 

St. Paul is encouraged by a Vision to per- 
severe. 

In consequence of the discovery of a con- 
spiracy to kill St. Paul, he is removed by 
night from Jerusalem, through Antipa- 
tris to Csesarea. 
St. Paul is accused of sedition before Felix, 

the Governor of Judea. 
After many conferences with Felix, St. Paul 
is continued in prison till the arrival of 
Porcius Festus. 
Trial of St. Paul before Festus— He appeals 

to the Emperor. 
Curious account given to Agrippa by Festus 

of the accusation against St. Paul. 
St. Paul defends his cause before Festus 
and Agrippa— their conduct on that oc- 
casion. 

St. Paul, being surrendered as a prisoner to 
the Centurion, is prevented from com- 
pleting this Journey, by returning to 
Antioch, as he had usually done. 



CHRONOLOGICAL INDEX. 387 
Twentieth Period. — St. Paul commences his Voyage to Rome as a Prisoner. 



Place. 



Caesarea . 



Rome . 



Rome . 



Jerusalem . 
Rome 



Acts xxvii. 9-14.. 



Scripture. 



Acts xxvii. 2 

Acts xxvii. 3, 4.. 
Acts xxvii. 5-9... 



Acts xxvii. 14, to 
the end. 

Acts xxviii. 1-11.... 
Acts xxviii. 11, to 

part of ver. 14. 
Acts xxviii. part of 

ver. 14 to 17. 
Acts xxviii. 17-30 



Contents. 



Acts xxviii. 30, 31. 



St. Paul commences his voyage to Rome as 
a prisoner. 

The ship arrives at Sidon, from whence it 
proceeds to Cyprus. 

After changing their ship at Tyre, they pro- 
ceed to Cnidus, Salmone in Crete, and 
the city of Lasea. 

St. Paul warns the master of the ship of 
the danger they were in — They attempt 
to reach Phenice in Crete. 

The ship is wrecked, but the lives of all 
on board are saved, as St. Paul had fore- 
told. 

They land on the Island of Melita. 
After three months they sail to Rome. 

St. Paul arrives at Rome, and is kindly 
received by the Brethren. 

St. Paul summons the Jews at Rome, to 
explain to them the causes of his impri- 
sonment. 

St. Paul writes his Epistle to the Ephesians. 
St. Paul writes his Epistle to the Philip- 
pians. 

St. Paul writes his Epistle to the Colossians. 
St. Paul writes his Epistle to his friend 
Philemon. 

St. James writes his Epistle to the Jewish 
Christians in general. 

St. Paul remains at Rome for two years, 
during which time the Jews do not dare 
to prosecute him before the Emperor. 



Twenty-first Period. — From the Commencement of the fifth and last Journey 
of St. Paul, to the Completion of the Canon of the whole Scriptures. 

During this period, the New Testament gives no regular history of St. Paul. 
The account, therefore, of his journeyings, after his liberation from Rome, is only 
to be gathered from the incidental allusions which occur in his subsequent 
Epistles, and from the narratives of Early Ecclesiastical "Writers. 

He seems to have written his Epistle to the Hebrews before he left Italy, where 
he remained for a short time, waiting for Timothy. He afterwards visited Jeru- 
salem, Antioch in Syria, Colosse, Philippi, Corinth, Troas, and Miletum. He is 
supposed also to have travelled westward, into Spain, and perhaps Britain. About 
the year a. d. 65, he returned to Rome, and was again imprisoned, in the general 
persecution by Nero. 



The remaining events of this period may be thus arranged": — 



65 
or 
66 







Italy, or 
Rome. 







St. Paul, in the anticipation of the near 
approach of Death, writes his second 
Epistle to Timothy. 

St. Peter writes his first Epistle. 

St. Peter, under the impression of ap- 
proaching Martyrdom, writes his second 
Epistle. 

s 2 



388 



CHRONOLOGICAL INDEX. 



70 
96 

96 
to 
106 



Probably 
Syria. 

Rome 

Jerusalem .. 
Asia Minor . 



Place. 



Scripture. 



Asia Minor . 



Contents. 



Jjude writes his Epistle. 

.'Martyrdom of St. Peter and St. Paul. 
. Destruction of Jerusalem, a.d. 70. 

St. John writes the Apocalypse, or Book of 
Revelation. 

St. John writes his Epistle. 



St. John sanctions the Books of the New 
Testament, and completes the Canon of 
Scripture, by writing his Gospel, at the 
request of the Church at Ephesus. 



TABLES 

OF 

WEIGHTS, MEASURES, AND MONEY, 

MENTIONED IN THE BIBLE: 

CHIEFLY EXTRACTED FROM DR. ARBUTHNOT's TABLES OF ANCIENT COINS, 
WEIGHTS, AND MEASURES, AND QUOTED BY HORNE. 



1. Jewish weights reduced to English troy weight. 

lbs. oz. pen. gr. 

The gerah, one-twentieth of a shekel ... ... ... 12 

Bekah, half a shekel ... ... 5 ... 

The shekel ... ... 10 ... 

The maneh, 60 shekels 2 ... 6 ... ... 

The talent, 50 maneh, 3000 shekels 125 ... ... .., 



2. Scripture measures of length reduced to English measure. 

Eng. feet. inch. 



A digit , Jer. lii. 21 ... 0.912 

4 | A p alm, Exod. xxv. 25 ... 3.648 

12 1 3 | A sp an, Exod. xxviii. 16 ... 10.944 

24- | 6 1 3 | A c ubit, Gen, vi. 15 1 ... 9.888 

96 1 24 1 6[ 2 1 A fat hom, Acts xxvii. 28 7 ... 3.552 

144 1 36 1 12 | 6[ 1.5 1 Ezek iel's reed, Ezek. xl. 3—5 10 ... 11.328 

192 j 48 j 16 [ 8 | 2 | 1.3 ( An Arabian pole 14 ... 7.104 



1920 1 480 1 160 | 80 | 20 | 13.3 [ 10 | Measuring line, Ez. xl. 3.145 ... 11.04 



3. The long Scripture measures. 

Eng. miles, paces. feet. 



A cubit ... ... 1.824 

400 [ A s tadium or furlong, Luke xxiv. 13 ... 145 ... 4.6 

2000 | 5 | A s abbath day's journey, Acts i. 12 ... 729 ... 3.0 

4000 j 10 j 2 1 An eastern mile, Matt. v. 41 1 ... 403 ... 1.0 

12000 | 30 | 6 | 3 j A pa rasang 4 ... 153 ... 3.0 

96000 | 240 j 48 j 24 ] 8 | A day's journey 33 ... 172 ... 4.0 

s 3 



390 TABLES OF WEIGHTS, MEASURES, AND MONEY. 



4. Scripture measures of capacity for liquids, reduced to English 
wine measure. 



Gal. 

A caph 



1.3 








5.3 


4 










16 


12 


3 


A hin, Exod. xxx. 24 


32 


24 


6 








96 


72 


18 


6 


3 


A bath, or ephah, 1 Kings vii.) 
26 ; John ii. 6 f 


960 


720 


180 


60 


20 


10 


Akor or homer, Ezek. xlv."> 
14; Isaiah v. 10... / 



pints. 
0.625 
0.833 
3.333 
2 
4 

4 
5 



5. Scripture measures of capacity for things dry, reduced to English 
corn measure. 

Peck. gal. pints. 

A gach al ... ... 0.1416 

20 | A cab or chcenin, 2 Kings vi. 25; Rev. vi. 6 ... ... 2.8333 

36 | 1.8 | An om er, Exod. xvi. 36, and xxix. 40 ... ... 5.1 

120 | 6 | 3.3 | A se ah, Matt. xiii. 33 1 ... ... 1 

360 | 18 1 10 13 |Ane phah, Ezek. xiv. 11 3 ... ... 3 

1800 1 90 1 50 | 15 | 5 1 A l etech, Hos. iii. 2 16 ... ... 

A homer or kor, Num. 
xi. 32 ; Hosea iii. 2 



3600 



180 



100 



30 



10 



2...J- 



6. Jewish money reduced to English standard. 



10 



A gerah, Exod. xxx. 13 

| A bekah, Exod. xxxviii. 26 , 

A shekel, Exod. xxx. 13 ; Isa. vii. 23; Matt.\ 

xvii. 27 J 

A maneh or minah Hebraica, Luke \ 
xix. 13 j* 



20 


2 


1200 


120 



50 



60000 1 6000 j 3000 | 60 



A solidus aureus, or sextula, was worth , 

A siculus aureus, or gold shekel, was worth . 





5. 


d. 


. 





1.2687 


. 


1 


1.6875 





2 


3.375 


5 


14 


0.75 


. 342 


3 


9 


. 


12 


0.5 


1 


16 


6 


5475 









In the preceding table, silver is valued at 5s. and gold at 41. per oz. 



7. Roman money mentioned in the New Testament, reduced to the 
English standard. 

£ s. d.far. 

A mite {\eirrov or aaaapiov), Mark xii. 42 Of 

A farthing (/coSpavrn?). Mark xii. 42 about If 

A penny or denarius (dwapiov), Matt. xxii. 19 7 2 

A pound or mina 3 2 6 



391 



PRAYERS. 



FOR THE TRUE UNDERSTANDING OF GOD'S WORD. 

O Lord, as Thou alone art the Author of the Holy 
Scriptures, so likewise can no man, although he be never 
so wise, politic, and learned, understand them, except he be 
taught by thy Holy Spirit, which alone is the schoolmaster 
to lead the faithful into all truth. Vouchsafe, therefore, I 
most humbly beseech Thee, to breathe into my heart thy 
blessed Spirit, which may renew the senses of my mind, 
open my wits, reveal unto me the true understanding of 
thy holy mysteries, and plant in me such a certain and 
infallible knowledge of thy truth, that no subtle persuasion 
of man's wisdom may pluck me from thy truth ; but that 
as I have learned the true understanding of thy blessed will, 
so I may remain in the same continually, come life, come 
death ; unto the glory of thy blessed name. Amen. (King 
Edward VI. — Primer.) 

Blessed Lord, who hast caused all Holy Scriptures to be 
written for our learning ; grant that we may in such wise 
hear them, read, mark, learn, and inwardly digest them: 
that by patience and comfort of thy holy word, we may 
embrace and ever hold fast the blessed hope of everlasting 
life, which Thou hast given us in our Saviour Jesus Christ. 
Amen. 

FOR A LIFE AGREEABLE TO OUR KNOWLEDGE. 

As I have prayed unto Thee, O heavenly Father, to be 
taught the true understanding of thy blessed word, by thy 
Holy Spirit, so I most entirely beseech Thee to give me 
grace to lead a life agreeable to my knowledge. Suffer me 
not to be of the number of those which profess that they 

s 4 



392 



PRAYERS. 



know God with their mouth, but deny Him with their 
deeds. Let me not be like unto that son which said unto 
his father, that he would labour in his vineyard, and yet 
laboured nothing at all, but went abroad, loitering idly. 
Make me rather like unto that good and fruitful land which 
yieldeth again her seed with great increase, that men, seeing 
my good works, may glorify Thee, my Heavenly Father. 
Amen. (King Edward VI. — Primer.) 

A PRAYER PREFIXED TO SOME EDITIONS OF THE EARLY 
ENGLISH VERSIONS. 

O gracious God and most merciful Father, which hast 
vouchsafed us the rich and precious jewel of thy holy word, 
assist us by the Spirit, that it may be written in our hearts, 
to our everlasting comfort, to reprove us, to renew us, ac- 
cording to thine own image ; to build us up, and edify us, 
unto the perfect building of thy Christ ; sanctifying and 
increasing in us all heavenly virtues. Grant this, O 
Heavenly Father, for Jesus Christ's sake. Amen. 



SCRIPTURE PRAYERS. 

Thy hands have made me and fashioned me ; give me 
understanding, that I may learn thy commandments. The 
entrance of thy word giveth light ; it giveth understanding 
to the simple. Open Thou mine eyes, that I may behold 
wondrous things out of thy law a . 

Order my steps in thy word, and let not any iniquity 
have dominion over me. O that my ways were directed 
to keep thy statutes ! then shall I not be ashamed when I 
have respect unto all thy commandments. I will run the 
way of thy commandments when Thou shalt enlarge my 
heart b . 

See also Col. i. 9, 10 ; Eph. i. 17, &c ; 1 Pet. ii. 1, 2 ; 
Psalm cxix. ; suggesting other topics for prayer. 

a Psalm cxix 73. 130. 18.. *> Psalm cxix. 135. 5, 6. 32. 



393 



HYMN. 



OLD TESTAMENT GOSPEL. 



Israel, in ancient days, 
Not only had a view 
Of Sinai in a blaze, 

But learn'd the Gospel too : 
The types and figures were a glass, 
In which they saw a Saviour's face. 

The Paschal sacrifice, 

And blood-besprinkled door c , 
Seen with enlighten'd eyes, 
And once applied with power, 
Would teach the need of other blood, 
To reconcile an angry God. 

The lamb, the dove, set forth 

His perfect innocence d , 
Whose blood, of matchless worth, 
Should be the soul's defence ; 
For he who can for sin atone 
Must have no failings of his own. 

The scape-goat on his head e 

The people's trespass bore, 
And to the desert led, 

Was to be seen no more : 
In him our Surety seem'd to say, 
" Behold, I bear your sins away." 



c Exod. xii. 13. 



d Lev. xii. 6. 
S 5 



e Lev. xvi. 21. 



394 



HYMN. 



Dipt in his fellow's blood, 

The living bird went free f ; 
The type well understood, 
Express'd the sinner's plea ; 
Described a guilty soul enlarged, 
And by a Saviour's death discharged. 

Jesus, I love to trace, 

Throughout the sacred page, 
The footsteps of thy grace, 
The same in every age ! 
O grant that I may faithful be 
To clearer light vouchsafed to me ! 

Cowper. 



f Lev. xiv. 51—53. 



1 



INDEX 



Aaron, his appointment to the 
priesthood, 170; the record of his 
sin, 16; his vain excuse, 58; his 
resignation, 212 ; his punishment, 
214 ; his family still known among 
the Jews, 30. 

Abel, his sacrifice, what implied hy 
it, 62 ; his death, how an intimation 
of a future state, 60. 

Abigail, an instance of a soft answer 
turning away wrath, 270. 

Abihu (son of Aaron), his punish- 
ment, 212. 

Abimelech, meaning of the term, 
and to the kings of what country 
this name was common, 109. 

Abimelech (son of Gideon), his 
am hition, 57 ; an illustration of the 
issue of worldly friendships, 227; 
the justice of God shown in his 
death, 52 ; followers of, void of un- 
derstanding, 269. 

Abishai (nephew of David), his 
misinterpretation of God's provi- 
dence, 51. 

Abner (son of Ner, Saul's uncle), 
making it his sport to do mischief, 
268 ; issue of his challenge to Joab, 
271 ; his desertion of Ishbosheth, 
53 ; his being "more righteous than 
Joab" explained, 97 ; by whom as- 
sassinated, 57. 

ABRAHAM,meaningofhisname,UO; 
in God's covenant with him every 
animal mentioned whicn : com- 
manded to be sacrificed under the 
Mosaic law, 64 ; justified by faith, 
339. 356; how to obtain his blessing, 
79 ; impartiality of Moses in the re- 
cord of his sin, 1 6 ; offering Isaac a 
type, 88 ; his life a series of trials, 



197; his death, 368; remarkable 
preservation of his posterity, 28 — 30. 

Abraham, his servant, the notice 
taken of him in Scripture, 55 ; his 
trust in the Lord, and the blessing 
attending it, 267. 

Absalom, a demagogue, 57; con- 
trasted with Solomon, 272 ; the fa- 
vourite son of David, 235 ; his death, 
269 ; his memory infamous, 268; his 
followers void of understanding,269. 

Achan, his covetousness, 57 ; his 
name as connected with his history, 
110; his punishment, 224. 253, 
note. 

Actions of those recorded in Scrip- 
ture to be traced to their principle 
in order to derive improvement 
from them, 72. 324. 

Acts of the Apostles, book of, 65. 
327; illustrating theDeity and oflSces 
of the Son and Holy Ghost, 328— 
331 ; its harmony with the Epistles 
of St. Paul illustrated, 342. 

Adam enticed to sin, 267; by his 
wife, 199 ; thus hearkening to her, 
no proof of true love to her, 203 ; 
his vain excuse, 58 ; consequence of 
covering his sin, 272 ; in what the 
evil of his sin consisted, 201 ; a 
type of Christ, 207. 

Adonibezek, his punishment an il- 
lustration of God's justice, 52. 268. 

Adonijah, a spoiled and undutiful 
son, 57 ; snared by the transgression 
of his lips, 269. 

Adonizedec, his vain attempt to 
resist God, 269. 

Adultery, its figurative meaning in 
the prophets, 84. 287. 
Affliction, its benefits, 203. 247 ; our 



a This index might easily be reduced to questions, and form a profitable 
examination for the instruction of the young, as already suggested, p. 2. 

s 6 



396 



INDEX. 



duty under it particularly set forth 
in the Lamentations of Jeremiah, 
282. 

Africans, their present state de- 
scribed in prophecy, 34. 

Agag, spared by Saul, 73 ; taken by 
his own iniquity, 268; a name com- 
mon to the kings of the Amalekites, 
109. 

Agriculture in eastern countries, 
mode of threshing and grinding 
wheat, 143; of sowing rice, 143; 
value of labour, rate of daily wages, 
146. 

Agrippa had no heart for wisdom, 
271. 

Ahab (king of Israel) blaming others 
for the consequences of his own sin, 
58; sparing Benhadad, 73. 204; 
threatened by God, 79. 267 ; the in- 
fluence of his wife, 59 ; his hospi- 
tality to Jehoshaphat, 204 ; in what 
sense poor, 269 ; Micaiah's address 
to him, 92 ; his false prophets by 
flattery worked his ruin, 272 ; his 
death, 268; why his reign is re- 
corded at length, 221. 

Ahab (a false prophet), his awful 
death by Nebuchadnezzar, 271. 

Ahasuerus, capricious, 57; his 
sleepless night, an illustration of 
God's providence,252 ; bywhat name 
called in profane history, 252. 

Ahaz, his great wickedness, 57. 246 ; 
God's long-suffering to him, 303; 
contrasted with Hezekiah, 73; in 
what sense distressed by Tiglath 
Pileser, 148. 

Ahaziah (king of Israel), Jehosha- 
phat' s connexion with him led to 
the destruction of his fleet, 100 ; the 
persecutor of Elijah, 245. 

(king of Judah), sketch 

of his history, 246. 
Ahijah the prophet, his threatening 
how confirmed, 239. 
AHiMELECH(thehighpriest), David's 
deceit to, 72; its consequences, 253. 
Ahithophel, a worldly-wise poli- 
tician, 57; his counsel to Absalom, 
in what sense good, 96 ; his death, 
268. 

Alexander the Great, his attempt 
to restore Babylon, 27; Daniel's 
prophecy respecting him, 34. 370 ; 
the Jews subject to him, 306. 

Almighty, when this term is first 
applied to God in Scripture, 198. 



Amalekites, cause of their destruc- 
tion, 23; an instance of the remote 
consequences of sin, 201. 

Amasa (nephew of David), in what 
sense righteous, 97. 

Amaziah (king of Judah), his de- 
feat by Jehoash, 268 ; an instance of 
the progress of sin, 58 ; sketch of 
his history, 246. 

Amaziah, an idolatrous priest, 108. 
Ambition, instances in Scripture, 16. 
57. 

America, its present state an illus- 
tration of prophecy, 34; religious 
use of a better acquaintance with 
its geographical position, 115. 

Ammonites, descendants of Lot, their 
defeat by Jehoshaphat, 22 ; remark 
on David putting them under saws 
and harrows of iron, 149. 

Amon (son of Manasseh), remark 
on his naming his son Josiah, 241; 
contrasted with his father, 247. 

Amorites, an illustration of God's 
long-suffering, 195. 

Amos, book of, 289. 

Amusements, cruelty of them among 
the heathen, 9. 

Ananias (the high priest), Paul's 
prophetic rebuke of him, 132. 

and Sapphira, an awful in- 
stance of the folly of lying, 269 ; 
and of deceit, 270. 

Angel of Jehovah, to whom it refers, 
50. 209. 

Angels ministering spirits, 196; their 
deep contemplation of the scheme 
of redemption, 358. 

Anger, instances from Scripture, 73. 
270. 

Anointed, the term when first ap- 
plied in Scripture to Christ, 233. 

Anointing, what it intended to repre- 
sent in the consecration of Aaron 
and his sons, 170. 

of our Lord's feet, 141. 

Antichrist, practical view of, 365. 

Antioch ; two places of that name 
mentioned in Scripture, 109. 

Antiochus Epiphanes, his vain 
attempt to destroy the Scriptures, 4 ; 
his persecution of the Jews, 306 ; 
foretold by Daniel, 286; renewed 
dedication of the Temple after his 
profanation of it, 181. 

Apis, the honour which the Egyp- 
tians paid to it, 40. 

Apocrypha, 7, note. 



INDEX. 



397 



Apollos, his wisdom in hearkening 
to counsel, 269. 

Apostles, their strict regard to truth, 
16; the effect upon them of the 
day of Pentecost, 330 ; their travels, 
as gathered chiefly from ecclesiasti- 
cal history, 133. 

Apparel ; force of the remark, that 
St. Paul had coveted that of no 
man, 139. 

Arabians, prophecy respecting them, 
35. 

Archelaus, his cruelty, 130. 
Ark, account of it, 174; alluded to 

by Jeremiah, 281. 
Arm, " making it bare " explained, 

139. 

Artaxerxes, an instance of the 
king's heart being in the hand of the 
Lord, 249, 250. 271 ; a name com- 
mon to the kings of Persia, 109. 

Articles of the Church of England, 
sixth, 191; seventh, 259; seven- 
teenth, 76 ; twentieth, 153. 

Arts and sciences ; the Egyptians 
probably derived a knowledge of 
them from the Edomites, 31 ; the 
extent to which the Egyptians 
carried them, 40 ; the little notice 
of them in Scripture, 55. 

Arundel, Abp., his opposition to the 
translation of the Scriptures, 154. 

Asa, his prayer, 22; his trust in 
God, 267 ; his misconduct under 
correction, 270 ; some particulars 
of his history, 245. 

Asahel, his rashness, 271 ; his pride 
his destruction, 270. 

Ascension of our Lord, on the place 
of, 115; compared with the transla- 
tions of Enoch and Elijah, 242. 

Ashdod, folly of its inhabitants, 256; 
prophecy respecting it, 295. 

Ashtaroth, the high places Solo- 
mon built for her, 126. 

Asia, meaning of the term in the 
New Testament, 113. 

Ass, its character in eastern coun- 
tries, 123. 

Assyria, kingdom of, the first notice 
of it in Scripture after the days of 
Nimrod, 45, note ; why the subject 
of prophecy, 285, note. 

Athaliah, her revenge, 57 ; sketch 
of her history, 246; her marked 
wickedness, 254, note ; her death. 
269. 

Athenian philosophers,whythough 



professing to seek wisdom they 
found it not, 270 ; despised instruc- 
tion, 267 ; contrasted with the 
writers of the Bible, 13. 

Athenians, an instance of the force 
of prejudice, 58. 271. 

Athens, its idolatry, 40. 132. 135. 

Atonement, day of, 179. 213 ; of 
Christ, the dignity it reflects on the 
sacrifices of the law, 212 ; the great 
doctrine of the Bible, 66 ; how re- 
vealed by Christ, 310 ; one of the 
strongest motives to the practice of 
morality, 76 ; Scripture references 
to it, 47. 329. 

Attributes of God, what is meant by 
this, 51 ; every act of God the re- 
sult of the combined exercise of all 
of them, 69. 

AuGUSTiNonSeneca'sinconsistency, 
40; note; on the prophetic import 
of Hannah's hymn, 233; on happi- 
ness, 273; on the design of the seven 
Catholic epistles, 354. 

Augustus, those of that name 
mentioned in the New Testament, 
109 ; fulfilled undesignedly a pro- 
phecy respecting our Lord, 241, 
note. 

Azariah (king of Judah),246. See 
Uzziah. 

B. 

Baal, meaning of the term, 110; 
worship of, introduced into Israel 
by Ahab, 221 ; Jehoram's (his son) 
inconsistency, though putting away 
the image of it, 57. 

prophets of, Jehu destroyed 

them, but not from right motives, 
59. 246. 

Baasha, his sin, 245 ; the curse of 
God in his house, 267. 

Babel builders, their perverseness, 
45; God's exact notice of them, 
267 ; their vain attempt to defeat 
God's purpose, 200. 271 ; their 
punishment notwithstanding their 
combination, 269. 

Babylon, prophecies respecting it, 
24. 279. 281 ; captivitv of Jews in, 
4. 281. 283. 286; their redemption 
from it, shadowed forth our redemp- 
tion by Christ, 278; Alexander's 
attempt to restore it, 27. 

Bacon, Lord, his remark on hea- 
venly mysteries, 335. 

Balaam, his prophecy,64. 114. 215 ; 



398 



INDEX. 



a striking instance of self-deceit, 
58 ; his history illustrating the im- 
portance of comparing Scripture 
with Scripture, 100 ; contrasted 
with Micaiah, 267. 

Baptism, sacrament of, danger of its 
abuse, 82 ; Red Sea, a type of it, 
211; service of, referred to, 324. 

Barnabas, full of the Holy Ghost, 
331 ; his conduct in reference to 
Mark, 100. 270; contrasted with 
Herod, 73. 272. 

Barzillai, a friend in adversity, 
271 ; a pattern to the aged, 56. 

Basil, (Abp. of Caesarea), on the 
best way to find out truth, 153. 

Battlements to houses, why required 
to he made by the Mosaic law, 136. 

Beard, esteem for it in eastern coun- 
tries, 141. 

Beersheba, remark on Jacob offering 
sacrifice there, 117. 

Belial, son of, meaning of the 
term, 105. 

Bellarmin, Cardinal, by what 
Scripture he justifies putting here- 
tics to death, 151. 

Belshazzar (grandson of Nebu- 
chadnezzar), his neglect of warnings, 
57 ; what he feared came upon him, 
268; the cause of his destruction, 
23 ; the suddenness, 256, note. 

Belteshazzar, this name given to 
Daniel, in what sense a snare to 
him, 112. 

Belzoni, his account of a whirl- 
wind, 120. 

Benhadad, his boasting, 270; 
AhaVs league with him, 73; three 
of that name mentioned in the 
books of Kings, 109. 

Bereans, their search after know- 
ledge, 270 ; an example to us, 38. 

Bethel, remark on sons of the pro- 
phets being found there, 118 ; chil- 
dren of, their destruction, 271. 

Bethlehem, two places of that name 
mentioned in Scripture, 109. 

Bethshemesh, men of, their punish- 
ment, 233. 

Bible, when divided into chapters 
and verses, 98 ; disposition in which 
it should be read, 3. 37 ; texts 
quoted by Bp. Butler on this sub- 
ject, 3; its antiquity, 3; state of 
the world when the first portions of 
it were written, 44; its beneficial 
effects illustrated, 8; that these 



effects have not been universal, an 
evidence of its truth, 9 ; notice re- 
specting writers of it, 12. 14; a 
simplicity quite peculiar to itself 
distinguishes it, 18 ; its great pur- 
pose, 43 ; traces events to their 
moral causes, 51 ; harmony of its 
doctrines with its facts, 66 ; danger 
of quoting detached passages of it, 
95 ; fanciful interpretations of it, 
90; its sufficiency for salvation, 
191. 

Birds, instruction from their migra- 
tion, 123. 

Bishop, the nature of the office as 
inferred from St. Paul's direction to 
Timothy, 350. 

Bithvnia, in what sense not in Asia, 
113. 

Blessing of God to he sought in the 
use of appointed means, 81. 141. 
203. 

Blomfield, Bp., his suggestion for 
the profitable reading of Scripture, 
194. 

Blood, different senses in which the 
term is used in Scripture, 101 ; the 
eating of, why forbidden to the 
Jews, 161. 

Bosom, leaning on, the term ex- 
plained, 142. 

Bottles, used in the East, 141. 

Boyle, on the abrupt digressions of 
the prophets, 86 ; that the difficul- 
ties of Scripture should not discou- 
rage us from reading it, 152 ; on its 
silence, 45, note. 

Bruce, the effect on him of a 
whirlwind, 119. 

Bryant, on the divine origin of 
the Mosaic law, 166. 

Burnet, Bp., his remark on the 
Apocrypha, 8, note, 

Butler, Bp., on the disposition in 
which the Scriptures should be 
read, 3 ; on the nature of the Chris- 
tian dispensation, 43 ; on the me- 
diatorial office of Christ, 47; on 
the hardening effect of passive im- 
pressions, 58 ; on the influence 
which the command of God has as 
to the morality of an action, 71 ; on 
the punishment of the Amalekites, 
201 ; on the essence of revealed as 
distinct from natural religion, 332. 

C. 

Cabalists, 184. 



INDEX. 



399 



Caiaphas, a Sadducee, 187. 

Cain, his sacrifice, 203 ; his covering 
his sin, 272 ; his fretting against the 
Lord, 271 ; an instance of the folly of 
sin, 200 ; and of God's justice, 195. 

and Ahel, the representatives 

of the two great classes into which 
all mankind may he divided, 55. 

Calendar of the Jews, 182. 

Cana of Galilee, its position and 
distance from Capernaum, 116. 

Canaan, its situation, 116; its allot- 
ment to the Israelites, 158. 224. 

, woman of, in what sense a 

Greek, 114; Christ's trial of her 
heart, 271 ; an instance of his love, 
323. 

Canaanites, that which they feared 
came upon them, 268; their de- 
struction, 224; the curse upon 
them did not affect either nations 
or individuals among them so long 
as they continued righteous, 113. 

Carthage, 200 children sacrificed to 
Saturn, 39. 

Catholic Epistles, 354. 

Celsus, value of his testimony to 
the authenticity of the gospels, 7. 

Ceremonies of the Jews, their moral 
object, 160 ; the most important in 
their public worship, 167. 

of the Mosaic law and of 

Christianity contrasted, 13. 

Cerinthians, their heresy, 335. 

Chance, God's government of, 53. 
241, note, 252. 

Character, developed by circum- 
stances, 59 ; how to be estimated, 
71. 

Chief priests, 172. 

Children, duties of, 332; false views 
of the Pharisees on this subject, 
186 ; the example of Joseph, 206 ; 
when not to obey their parents, 
203 ; correction of, a proof of love 
to them, 270 ; trained up aright 
will seldom go wrong, though there 
are exceptions, 266 ; there should 
be a constant reference to the ex- 
ample of our Lord in their educa- 
tion, 324 ; Adonijah a spoiled child, 

Chinese, their present state a proof 
of man's need of revelation, 41. 

Christ, some prophecies respecting 
Him, 36 ; harmony of Old and New 
Testaments respecting Him, 66; 
genealogies of Him, 128 ; described 



by Jeremiah as the Lord our Righte- 
ousness, 281 ; his mediation the 
great subject of the Bible, 43; texts 
quoted by Bp. Butler as descriptive 
of his office, 47 ; Moses a type of 
Him, 210 ; preparation made for his 
coming, 65. 206. 209. 213. 215. 229. 
233. 240 ; his person and work the 
grand medium by which the cha- 
racter of God is manifested, 54 ; 
remarks on his character, 320 ; 
views given by Him of the punish- 
ment of thewicked, 61 ; his example 
to be the foundation of education, 
324 ; his divine nature and offices 
as illustrated in the Acts, 328 ; his 
Divinity the doctrine of the Fathers 
of the first three centuries, 134; 
alluded to in the Old Testament, 
50. 298. 

Christianity, the critical moment at 
which it was introduced, 308 ; its 
rapid progress, 6. 325; its beneficial 
effects on society and individuals, 
9. 11 ; as illustrated by the conduct 
of St. Paul, 18. 347; Bp. Butler's 
view, 43; the masterpiece of the 
Divine providence, 66 ; needs no 
human addition to make it more 
perfect, 336. 

Christians, the first, their character 
as exhibited in the Acts of the 
Apostles, 330 ; the practical use we 
should make of it, 328. 

Chronicles, two books of, 243, 244. 

Chronology, value of, 125. 

Chronological order of the prophets, 
276 ; of their prophecies, 300 ; of 
the Psalms, 262. 

index of the Bible, 367. 

Chrysostom on the interpretation 
of parables, 92 ; on the duty of 
reading the Scriptures, 134 ; his 
allusion to St. Luke, 315. 

Church of God, the Bible chiefly a 
history of it, 194. 13 ; what has 
been its support in every age, 275 ; 
the Spirit exercises an invisible 
agency over it, 48; prophecy adapted 
to its moral exigencies as illus- 
trated by those of Moses, 217 ; of 
Ezekiel, 283 ; of Daniel, 286 ; of 
Nahum, 293; errors which dis- 
tracted it in the times of the Apos- 
tles, 334 ; what has been a chief 
source of division in it, 191. 

Circumcision, remark on, 82; its 
spiritual intention, 216. 



400 



INDEX. 



Civilization opposed no check to 
idolatry. 39. 132. 

Clement, Epistle of, remark on its 
exclusion from the Sacred Writings, 
6. 

Climate of Judea, 118. 182. 

Coasts, meaning of this term, 113. 

Colossians, Epistle to, 347. 

Commandments, the Ten. — Abp. 
Seeker's rules for their interpreta- 
tion, 80. 

Compassion, an instance of counter- 
feit, 204. 

Condescension enforced from the 
Epistle to Philemon, 353 ; of St. 
Paul, 347; of our Lord, 322; a 
pattern to us, 76. 

Confession, form of, when a Jew 
offered his sacrifice, 169. 

Connexions, evil of ungodly, 59 ; 
check which the Mosaic law placed 
against forming them, 161. 

Conscience, Scriptural examples of 
its power, 58. 187 ; different effects 
of a good and bad, 74. 272 ; when 
only a safe guide, 204. 

Consequences, in Scripture God's 
disapprobation of sin is sometimes 
marked by a silent record of them, 
72 ; importance of considering those 
that are remote, 201. 253, note m . 

Context, importance of observing, 
95. 

Contradictions, seeming, of Scrip- 
ture, some explained, 148. 

Controversy, the difficulty of con- 
ducting it properly, 259. 

Cook, Captain, religious use of his 
geographical discoveries, 115. 

Corinthians, two Epistles to, 340, 
341. 

Corn, eastern mode of treading it 

out and grinding it, 143. 
Cornelius, an instance of the need 

which all have of Christ, 329 ; his 

desire of instruction, 270 ; his path, 

267. 

Covenant, the term explained, 102; 
Old and New,these terms explained, 
102; Abraham's two sons typical of 
them, 207: abrogation of the Old 
foreseen by the prophets, 15. 281 ; 
New, shadowed forth in the Old 
Testament, 210. 212. 228; the 
great promise of the New, 78. 282. 

Covetousness, Scripture examples of, 
57 ; its idolatry, 20. 

Counsel, none against the Lord, 271. 



j Counterfeit virtues, 203 ; as enjoined 
by the Pharisees, 186. 
Creation, the great purpose of God 
in it, 24. 

Crom-Cruach, some account of an 
Irish idol of that name, 11. 

Cyrus, his conquests an illustra- 
tion of God's providence, 21.271. 
287. 

D. 

Damnation, the term explained, 97. 

Daniel, book of, 285 ; his confes- 
sion of sin, 19; his supreme regard 
to God's glory, 21 ; an instance of 
making the promises of God a mo- 
tive to prayer, 78; and of the ho- 
nour God puts on the prayer of 
the contrite, 286 ; in what sense 
he speaks of his innocency, 97 ; 
contrasted with Belshazzar and Ne- 
buchadnezzar, 268 ; and also with 
Saul, 270; his accusers, 268,269, 
270. 

Darius the Median, his decree in 
favour of the Jews, 271 ; the effect 
upon him of Daniel's deliverance, 
287. 

Dathan, the peculiar sin of his re- 
bellion explained by reference to 
his genealogy, 129. 

David, the origin of his family, 229 ; 
his establishment on the throne of 
Israel how brought about, 53 ; con- 
trasted with Jeroboam, 238; his 
curses against his enemies explain- 
ed, 261; his piety, 234, 235. 244; his 
practical use of God's promises, 77 ; 
his indolence preparing for his fall, 
253; his punishment a solemn de- 
claration of God's anger against sin, 
52. 235 ; his declaration of his own 
righteousness explained, 97; also his 
putting the Ammonites under saws, 
149 ; his knowledge of Christ, 236 ; 
the greatest personal type of Christ, 
233; Christ spoken of under his 
name, 284. 

Davison on prophecy, quoted on the 
inspiration of Moses, 15; on the 
prophecies of Daniel, 33 ; on Jonah 
being a type of Christ's resurrec- 
tion, 292; on the connexion of 
Malachi's prophecy with the New 
Testament, 299. 
! Death, denounced as a curse, but first 
1 lights on a saint, what we may learn 



INDEX. 



401 



from this, 60 ; how shadowed forth 
as the wages of sin to the Old Tes- 
tament Church, 63 ; of the wicked 
compared to a whirlwind, 268 ; is- 
sues in the disappointment of all 
their expectations, 269 ; of the 
righteous, 270 ; of our Lord, 63. 
278. 310. 316. 329; who came to 
abolish it, 37. 288; of Stephen, 
11. 330 ; feelings of Paul, 338. 351, 
and of Peter, 359, in the prospect 
of it ; instances of Moses and others* 
impatience to die, 73. 

Deceit, its folly, 200. 270. 

Deceitfulness of sin, 58. 

Decision, religious instances of, in 
Caleb, 56 ; in Daniel, and Sha- 
drach, &c, 112; in Ruth, 229; in 
Elijah, Nehemiah, Peter, and Paul, 
272. 

Dedication, feast of, 181. 

Depravity, our natural, accumulated 
proofs of, 60 ; means by which our 
nature is to be restored, 43. 284. 
330. 

Deuteronomy, book of, 215. 

Devil, practical view of his tempta- 
tions, 75. 199 ; misquoting Scrip- 
ture among the most dangerous of 
his devices, 95 ; to which book of 
Scripture our Lord referred, to de- 
feat his temptations, 216. 

Dew, figurative of influences of the 
Holy Spirit, 84; peculiarity of it in 
eastern countries, 118. 

Difficulties of Scripture, their chief 
origin, 147 ; their practical use, 150 ; 
some explained, 115. 127. 146. 308; 
in religion chiefly regard the Divine 
conduct, not our duty, 70. 

Diligence, its tendency to advance 
men in society, 269 ; of Joseph, 
205 ; of Samuel, 232 ; of Paul, 116. 
337 ; motive to it in studying the 
Scriptures, 150. 

Direction from God, how to obtain 
it, 267. 

Dispensation, Patriarchal, Mosaic, 
and Christian, compared, 63 — 67. 
71. 

■ Mosaic, as a minis- 
tration of death alluded to, 233 ; 
the severity of its enactments, 163. 

Docet^e, heresy of, 334. 

Doctrines of the Law, 184. 

Doctrines of Scripture, the great mo- 
tives to duty, 75 ; practical use of 
the most mysterious, 75. 



Doeg, a slanderer, 57. 

Domestic usages among the Jews — 
flax for lamps, 144 ; mode of heat- 
ing ovens, 143; sitting at table, use 
of oil, washing hands, 142. 

Dorcas, her memory blessed, 268. 

Dress, eastern mode of, 138; the 
term naked explained, 139 ; distinc- 
tion between shoes and sandals, 140. 

Duty, acting from a sense of, not a 
certain evidence of our acting right, 
204. See Relative Duties. 

E. 

Eagle, a remarkable instance of it 
alluded to, 124. 

Earth, the division of it among the 
three sons of Noah, 34. 

Ebal, the curses denounced on it, 224. 

Ebed-melech, a true friend to Je- 
remiah, 271. 

Eeenezer, meaning of the term,l 1 0. 

Ebionites, heresy of, 335. 

Ecclesiastes, book of, 272. 

Eclipse at the crucifixion, 145. 

Economy taught by our Lord, 323. 

Edom, the term explained, 110. 

Edomites (or Idumaeans); their ex- 
tirpation contrasted with the preser- 
vation of the Jews, 30 ; their here- 
ditary hatred of the descendants 
of Jacob, 290 ; put for opposers of 
God's Church generally, 215. 

Education, view of the Church of 
England, 324; Timothy an illus- 
tration of the blessing attending a 
right one, 266. 350. 

Edwards on man's need of revela- 
tion, 41. 

Egypt, fulfilled prophecy respecting 
it, 26. 28 ; future conversion of it, 
how expressed in prophecy, 84 ; its 
ancient religion, showing what man 
is when left to himself, 40 ; its cli- 
mate, in what way throwing light 
on the character of Pharaoh, 120; 
its plagues exposed the folly of ido- 
latry, 208 ; tendency of the Israel- 
ites to return to it, 219; and de- 
pend upon it, 278. 

Ekron, remarkable prophecy respect- 
ing it, 296. 

El ah (son of Baasha), by what 
awful death overtaken, 245 ; passed 
away as the whirlwind, 268. 

Eli, his punishment, 23; his con- 
duct under reproof contrasted with 



402 



INDEX. 



that of Saul, 73 ; an instance of the 
snare of an amiable temper, 231 ; 
the prediction against him gradually 
fulfilled, 255 ; his sons, sons of Be- 
lial, 105 ; despised wisdom and in- 
struction, 267 ; driven away in their 
wickedness, 270 ; in what sense 
hated by their father, 270. 

ELiHU,an example to the young,259. 

Elijah, his motive for calling down 
fire contrasted with that of John 
and James, 72; contrasted with 
Paul, 73; compared with Paul, 
272; his prayer for the fulfilment 
of God's promise. 78 ; his finding 
shelter at Zarephath, a singular 
illustration of God's providence, 
117 ; his translation contrasted with 
the death of John the Baptist, 198 ; 
compared with that of Enoch and 
the ascension of our Lord, 243 ; the 
great moral object of his prophecies 
and ministry, 239. 

Elisha, his refusal of Naaman's 
present, 145 ; his numerous miracles, 
242 ; his grief at the sins of others, 
73 ; " had poured water on the 
hands of Elijah," 1 meaning of this, 
142 ; his memory blessed, 268. 

Emmaus, the two disciples going to, 
their conduct under reproof, 268. 

Enemies, forgiveness of, strongly 
urged by the Mosaic law, 162. 272 ; 
caution against rejoicing over their 
fall, 271. 

English translations of the Bible, 
154. 

Enoch, his character, 55; his pro- 
phecy, 64 ; his translation an inti- 
mation of a life to come, 60 ; com- 
ared with our Lord's ascension, 
43. 

Envy, Scripture examples of, 57. 
200. 253. 

Ephesians, an instance of force of 
prejudice, 58 ; Church of, a warn- 
ing, 80. 346 ; Epistle to, 345. 

Ephesus, in what sense the capital of 
Asia, 114. 

Ephraim, use of the term in Scrip- 
ture, 108; men of, 270. 

Epicureans, 190. 

Epistles, their practical use, 66. 332 ; 
Locke's rule for the interpretation 
of, 333 ; questions on them, 361 ; 
of St. Paul, by what distinguished, 
338; the faithful pictures of his 
soul, 347. 



Epochs, the term explained,and some 
of the most remarkable in the Bible 
given, 127, 128. 

Error in religion, arising from a 
wrong state of the heart, 3. 147. 
190. 271. 334 ; arising from a disre- 
gard of the sufficiency of Scripture, 
191 ; its danger, 315. 

Esau, his hatred of Jacob, 57. 200 ; 
in what sense hated by God. 106 ; 
his marriage, 59 ; a heaviness to his 
mother, 268; the curse of God in 
his house, 267. See Edomites. 

Essenes, 187. 

Establishments, religious, no argu- 
ment against them from our Lord's 
declaration, " My kingdom is not 
of this world," 96. 

Esther, her patriotism, 56; her de- 
sire granted, 268; book of, 251. 

Ethiopian eunuch, his zeal for pub- 
lic worship, 116; his desire after 
instruction, 270 ; the subject of 
Philip's preaching to him, 329 ; its 
result an illustration of the office 
of the Holy Ghost, 331 ; his path, 
267. 

Evangelists, their strict regard to 
truth, 16. 

Europe, its state when Paul first 
entered it, 11. 

Eusebius, his valuable testimony to 
the divinity of Christ, 134. 

Eve, her vain excuse, 58 ; an in- 
stance of the progress of sin, 200 ; 
the disappointment of her expecta- 
tion in Cain, 202. 

Evelyn quoted, 200. 

Evil, instances of its being overruled 
for good. 7. 52. 130. 196 ; examples 
of overcoming it with good, 18. 56. 
205. 272. 

spirits worshipped by the hea - 

then, 41. 

Examples of Scripture, instruction 

to be derived from them, 71. 
Exodus, book of, 207. 
Expediency, its folly as illustrated 

in the case of Ahithophel, 57 ; 

Jeroboam, 238; and others. See 

Wisdom, Worldly. 
Ezekiel, book of, 282. 
Ezra, his trust in the Lord, 267; 

book of, 248. 

F. 

Faith, how to be measured, 71 ; 
different senses in which the word 



INDEX, 



403 



is used in Scripture, 102; justifi- 
cation by it does not weaken the 
obligation to good works, 75. 339 ; 
essentially the same in every age, 
259. 275; the gift of God, 46. 74; 
man responsible for it, 315 ; in what 
sense it is the great principle which 
accomplishes every thing, 22 ; God 
tries that of his people, 197 ; in- 
stances of its power in Josenh, 206 ; 
David, 232; Mordecai, 252; Asa, 
Hezekiah, &c, 267. 
Fear of God, in what sense pro- 
longed days, 265 ; the whole duty 
of man, 273 ; no virtue where this 
is wanting as a motive of action, 
264. 

of man, its snare, 112. 272. 

of evil, who are quiet from it, 

267. 

Feet, anointing, 141 ; sitting at the, 

explained, 142. 
Felix, Paul's treatment of, 132. 

272. 

Festivals of the Jews, their moral 
use, 212 ; our Lord's observance 
of one not of divine appointment, 
181. 

Figures, practical use of them, 125 ; 

remarks on them, 82. 
Flattery, how spoken of in Scripture, 

14; instances of its working ruin, 

272. 

Flesh, different sense of the term, 
103. 

Food, reason of God's direction re- 
specting that of the Jews, 161. 

Forgery of an Epistle of Paul, how 
treated by the early Christians, 6. 

Forgiving temper, by what motive 
urged in Scripture, 76; Scripture 
instances of it, 56. 58. 271 ; princi- 
ples by which it should be regulated, 
323 ; particularly urged upon the 
Jews by their law, 162. 

Found, on the use of this term in 
Scripture, 106. 

Friendship, its effect compared to 
iron sharpening iron, 272 ; Scrip- 
ture examples of, 56. 271 ; danger- 
ous with ungodly persons, 59. 227 ; 
caution against their enticement, 
267 ; our Lord's, for the family at 
Bethany, 322. 

Future state, how revealed under 
the Old Testament, 60; implied 
from the inequalities of our present 
state, 266. 



G. 

Galatians, Epistle to, 343. 
Galileans, 188. 

Garments, the rending of, 140 ; wed- 
ding, 141 ; .fringes to, 161 ; " Let 
thy garments be always white," 
explained, 139. See Apparel, Rai- 
ment. 

of the Jewish priests, their co- 
lour, and its symbolical meaning, 
171. 

Gate, the place of resort for public 
business, various texts thus ex- 
plained, 137. 

Gehazi, his covetousness, 57 ; con- 
trasted with Elisha, 145 ; compared 
with Ananias, 269. 

Gemara, the term explained, 184, 
note. 

Genealogies, their use in Scripture, 
128. 244. 

of Christ, 129. 

Genesis, book of, 193. 

Gentiles, in what part of the temple 
allowed to worship, 189. 

Gentile world, why given over to a 
reprobate mind, 23 ; influence of the 
Jews upon it, 65. 125. 287; its 
moral state at the coming of our 
Lord, 307 ; terms in which pro- 
phecy speaks of its conversion, 84 ; 
why our Lord forbade his disciples 
to go in the way of it, 310. 

Geography of the Holy Land, 120. 

Geshem (the Arabian), the deceit 
of his counsels, 269. 

Gideon, his defeat of the M idianites, 
22 ; his soft answer to the men of 
Ephraim, 270 ; the ingratitude of 
the Israelites to his family, 227 ; 
the snare his ephod became, 253, 
note. 

Gilgal, in what sense the angel com- 
ing from it added to the force of his 
reproof of the Israelites, 1 17. 

Girdles, 138. 

Glory of God, instances of men's re- 
gard to it, 20, 21 ; consequences f 
disregarding it, 23 ; a regard to it 
the great principle of right action, 
24 ; the great end of creation, 24. 

Gnostics, some account of, 334. 

God, just views of Him how ob- 
tained, 68 ; his nature and attri- 
butes, in what manner revealed, 
49. 54; this illustrated by the 
book of Genesis, 195 ; a supreme 



404 



INDEX. 



regard to his glory a remarkable fea- 
ture of the Bible, 20 ; sometimes 
said to do what He permits, 70; 
his command alters the whole na- 
ture of an action, 71 ; no respecter 
of persons, 54. 165. 224; his omni- 
potence conspicuous in the weak- 
ness of his instruments, 22; his in- 
conceivable greatness and majesty, 
195; very sublime views given of 
this by the prophets, 290. 293. 306 ; 
motives to duty from a considera- 
tion of his attributes, 19. 198; the 
value of his favour, 202. 

Goliath, his pride and destruction, 
270 ; how overcome, 22. 

Gomorrah, a moral lesson to be learnt 
from its position, 116; the guilt of 
its inhabitants, shown from chrono- 
logy, 125. 

Gospel, subserviency of the Law to it, 
163 ; preached to Abraham, 206 ; 
the danger of unbelief of it, 315. 

Gospels, 65. 308. 

Government of the Jews, 157. 

Grace, different senses of the term, 
103 ; of God, examples of its effects, 
55 ; its connexion with man's agen- 
cy, 74. 284 ; illustrated by our 
Lord's miracles, 323. 

Graves on the Pentateuch quoted, 
on the great principle of the Mosaic 
law, 160 ; on Tacitus' allusion to 
the Jews, 162 ; on the appointment 
of Aaron to the priesthood, 170, 
note. 

Greece, its religion more degenerate 
as it became more civilized, 40. 

Greeks, Grecians, meaning of the 
terms as used in the Acts of the 
Apostles, 114. 

Grotius, quoted on human sacrifices 
offered by the heathen, 39; and 
their worship of evil spirits, 41. 

Groves, worship in, 82. 



H. 

Habakkuk, book of, 294. 

Habit, examples of its force, 59. 

Hagar, her address to the angel, 50. 

Haggai, book of, 296. 

Hales' Chronology quoted on the 
religious use of Captain Cook's 
voyages, 115; on Sanballat, 190, 
note. 



Hall, Bishop, on God's omnipo- 
tence, 22; on the rebellion of Da- 
than, 130 ; on the woman's offering 
of the alabaster box of ointment, 
141 ; on sobriety of mind in the 
study of Scripture, 154 ; on the call 
of Matthew, 189 ; on the giving of 
the law from Mount Sinai, 209 ; on 
Ruth's decision, 209 ; on the three 
bodily inhabitants of heaven, 242 ; 
on Mordecai's faith, 252. 

Ham, the fulfilment of the curse on 
him, 34. 

Haman, his hypocrisy, 222 ; his plot 
confounded, 252 ; taken in his own 
naughtiness, 268. 

HANANiAH(who opposed Jeremiah), 
an instance of a false witness perish- 
ing, 271. 

Hands, imposition of, on the head of 
the sacrifice, what was meant by it, 
169. 

Hannah, the first who prophesied of 
Christ under the title of Messiah, 
233 ; a pattern to mothers, 56 ; her 
desire granted, 268. 231. 

Happiness, the Scriptures our only 
guide to it, 13, 14 ; man's false esti- 
mate of it, 201,202; thegiftofthe 
Holy Ghost, 331; the chief subject 
of Ecclesiastes, 272 ; vanity of the 
pursuit of it in departure from 
God, 288 ; its perfection consists in 
the full enjoyment of God for ever, 
49. 

Harmony of the several parts of 
the Bible with each other, 66 ; of 
the Gospels, 370. 381. 

Harvest, different kinds of, 182 ; 
allusion to thunder and rain in 
wheat harvest, 120 ; feast of, 179. 

Hatred, Scripture instances, 57 ; is 
murder in God's sight, 20 ; of a 
father, in what sense enjoined in 
Scripture, 106. 

Hazael, his ignorance of himself, 
59 ; his seeking in his own way to 
fulfil God's prophecy, 88 ; the curse 
of the Lord in his house, 267. 

Heart, the Lord tries it, 271 ; his re- 
gard to it in those who offered sacri- 
fice, 169 ; his estimate of its state 
by nature, 59 ; men very little ac- 
quainted with their own, 59 ; folly 
of trusting it, 272 ; hardened by im- 
pressions which are not followed up 
by action, 58 ; in what sense God 
hardens it, 70 ; the writing of God's 



INDEX. 



405 



law in it is a promise of the new 

Covenant, 78. 
Heart of the king in the hand of the 

Lord, 271. 
Heathenism, its debasing influence, 

10. 39 ; some prohibitions of the 

Mosaic law to preserve the Jews 

from it, 161. 
Hebraisms, 104. 
Hebrews, Epistle to, 353. 
Heresies in the time of the Apostles, 

334. 

Herod, some account of persons of 
that name mentioned in Scripture, 
108. 

Herod Agrippa, defeat of his 
counsel, 271 ; his death, 23. 270. 

Herod Antipas, an instance of the 
power of conscience, 187. 272. 

Herodians, 188. 

Herodotus and Thucydides, with 
whom of the sacred writers contem- 
porary, 3. 

Hezekiah, Sennacherib's vain at- 
tempt against him, 22; his trust in 
the Lord, 267 ; the confidence he 
inspired in his people, 254 ; God's 
threat to take away his life, 80 ; the 
Lord tried his heart, 271 ; God's 
punishment of him, 23. 52 ; some 
particulars of his history, 247. 
Hiel, his daring impiety, 57 ; why 
recorded, 221 ; his punishment, 
239 ; punished in the death of his 
children, 253, note. 
High Priest, who condemned our 
Lord, was a Sadducee, 187 ; office 
of, &c, 170; typical of Christ, 47. 
171. 213 ; our Lord's first allusion 
to it as such, 310. 
Hiram (King of Tyre), Solomon's 

letter to him, 175. 
Historical books of the Old Testa- 
ment, general remarks on, 221. 
History of the Bible, its object, 43 ; 
a selection of facts to illustrate prin- 
ciples, 251 ; information respecting 
mankind, which it alone gives, 51. 
194. 222. 

, profane, light it throws on that 

of the Bible, 130. 

, ecclesiastical, its use in the in- 
terpretation of Scripture, 133. 

, natural allusions to it in Scrip- 
ture, 123. 

Holiness distinguishes the Bible, 19 ; 
the grace of the Gospel lays us un- 
der peculiar obligations to it, 352 ; 



St. Peter's view of its importance, 
359 ; without it no man shall see 
the Lord, 366. 

Holy of Holies, the most remarkable 
thing in it, 174 ; who alone might 
enter it, 180. 213 ; our greater pri- 
vileges as Christians, 238 ; attempt 
of Caligula to set up his statue in 
it, how overruled for good, 131. 

Holy Spirit, his assistance neces- 
sary to our understanding the Bible, 
38 ; references to Him in the Old 
Testament, 50. 284. 289; facts in 
the Old Testament illustrating 
man's need of his influences, 44. 236 ; 
his deity, personal] ty, and office, 328. 
330 ; prayer for, 391. 

Homily on reading the Scriptures 
quoted, 153. 366. 

Honour, which God puts on them 
that honour Him illustrated, 224 ; 
which the Jews paid to the memory 
of Moses, 219; humility the way 
to it, 270 ; under what circum- 
stances our Lord when on earth 
received it, 321. 

Hooker quoted on the danger of 
speculating on the Divine nature, 
70 ; on the interpretation of Scrip- 
ture, 90. 151. 

Hophni and Phineas, 267. 270. 

Hopkins, Bishop, to what he com- 
pares the book of Proverbs, 264. 

Horeb,in what respect different from 
Sinai, 107 ; force of the remark, 
" they made a calf at Horeb," 99. 

Horn, its figurative meaning in Scrip- 
ture, 84. 

Horne, Bp., quoted on the contrast 
between the writings of men and 
the Scriptures, 2 ; on the character 
of Noah, 56 ; on the dedication of 
Solomon's temple, 237 ; on the 
suitableness of the Psalms to Chris- 
tian congregations, 261. 

Horne, T. H., on the king of Assy- 
ria's help to Ahaz, 148; on Lampe's 
Commentary, 151; his chronologi- 
cal arrangement of the prophets, 
276. 

Horsley, Bishop, on the evidence of 
prophecy, 24 ; on comparing Scrip- 
ture with Scripture, 153. 

Hosea, book of, 287. 

Hospitality, Ahab an instance of 
counterfeit, 204. 

Hours, where first mentioned in 
Scripture, 144. 



406 



INDEX. 



Houses, construction of, in the East, 
137. 

Human nature, how to acquire a bet- 
ter insight into it, 55. 74 ; Scripture 
view of it, 59. 

life, Scripture view of, 202. 

256. 

Humanitv to the brute creation en- 
forced, ] 63. 269. 

Humilitv, Scripture illustrations of, 
20. 73. *248. 311 ; the best prepara- 
tion for honour, 270 ; there can be 
no virtue without it, 279. 

Hurd, Bp., the three leading points 
in the prophecies of the Bible to 
•which he refers, 37; his reference 
to a passage of Scripture as contain- 
ing the substance of the plan of sal- 
vation, 48. 

Hypocrisy, instances of, in Johanan, 
57 ; Jeroboam, Haman, 222 ; Ge- 
shem, Ishmael, Herod, &c. 269. 

I. 

Idolatry, tendency of mankind to it, 
42 ; not a mere error in judgment, 
223; the history and government 
of the Jews intended by God to be 
a continual protest against it, 157. 
208 ; of the Jews, 227. 239. 245. 
247 ; of the Egyptians, its folly ex- 
posed by the plagues of Egypt, 208. 

Idumea, its present state compared 
with that of Judea, 32 ; moral use 
of the prophecy of its desolation, 
279. See Edom. 

Ignorance not always an excuse for 
sin, 168 ; of what God has not re- 
vealed, 336. 152. 154 : of what God 
has revealed, 42. 

Impatience,examples from Scripture, 
73. 

Impressions, passive, being repeated, 
grow weaker, and tend to harden the 
heart, 58. 

Inability to do the will of God pro- 
ceeds from disinclination, 75. 

Incense, meaning of it in prophetic 
language, 85 ; when and by whom 
offered, 172. 176. 

Infanticide, instances of it in Ireland, 
11 ; and in Carthage, 39. 

Infidelity taken in its own craftiness, 
136 ; is destructive of social order, 
187. 

Influence of Joshua, 225 ; of Heze- 
kiah, 254; of Jeroboam on the 
kingdom of Israel, 238. 254. 



Ingathering, the Feast of, the same 
as that of Tabernacles, 180. 
\ Inspiration defined, 14. 

Instruments by which God usually 
j effects his greatest designs, 22. 
, Integrity, its guidance in difficulties 
(generally the best casuist), 268 ; of 
Samuel as a judge, 232. 

Intercession, Moses and Samuel dis- 
tinguished for, 233 ; of Cbrist, 47. 
310; typified by that of Moses, 210; 
and the burning of incense, 211. 

Interpretation of the Bible, 67 ; error 
of the Essenes in this respect, 187 ; 
of the Cerinthians, 335. 

IreNu&us, his testimony to the divi- 
nity of Christ, 134. 

Irish, anciently sacrificed their first- 
born children, 1 1. 

Isaac, a type of Christ, 88. 206 ; the 
record of his sin by Moses, 16 ; an 
instructive illustration of the nature 
of human life, 202 ; his death, 127. 

Isaiah, his character, 19. 277 ; saw 
the glory of Christ, 100; book of, 
277. 

Ishbosheth, in what sense righte- 
ous, 96 ; deserted by Abner, 53. 

Ishmael, prophecy respecting him, 
35 ; his mocking Isaac, 72 ; though 
the son of Abraham, the little notice 
of his descendants in Scripture, rea- 
son for this, 45, note. 

Ishmael, son of Nethaniah, his de- 
ceit, 269. 

Isles, meaning of the term in Scrip- 
ture, 113. 

Israel, meaning and application of the 
term, 110. 113. 

Israelites, the remarkable state of 
their health when leaving Egypt, 
100; their worship of the calf at 
Horeb, 99 ; their journeyings in the 
wilderness, by what marked, 214; 
their state under Joshua, 225 ; be- 
fore the appointment of the Judges, 
226 ; consequences of their self-will, 
231 ; their division into two king- 
doms, 23. 237 ; comparative view of 
the kings of Judah and Israel, 245 
— 247. See Jews. 

Issachar, in what sense compared to 
an ass, 123. 

J. 

Jabesh Gilead, silence of Scripture 
on the sinfulness of the murder of 
the people there, 72. 

Jacob, his deceiving Isaac, 16. 87. 



INDEX. 



407 



200 ; his ladder ; the compassion of 
God in favouring him with this 
vision, 196 ; his offering sacrifice at 
Beersheba, 1 17 ; his review of his 
life, 203 ; his hope in death, 270 ; 
his prophecy respecting the Mes- 
siah, 207. 

James, Epistle of, 355. 

Japheth (eldest son of Noah), re- 
markable prophecy concerning him, 
34. 

Jehoiada, his memory blessed,268 ; 
wife of, 246. 

Jehoiakim, by what other names 
called, 129; not rending his gar- 
ment, 140 ; sketch of his history, 
247 ; his memory infamous, 268. 

Jehoram (king of Israel), his in- 
consistency, 57; his vain excuse, 
58 ; his fretting against the Lord, 
271. 

Jehoram (king of Judah), some 
particulars of his history, 246 ; the 
evil consequences of his marriage 
with the wicked daughter of Ahab, 
266. 

Jehoshaph at, his remarkable vic- 
tory over the Ammonites, 22 ; the 
evil of his connexion with Ahab, 
59. 245. 267. 100. 

Jehovah, meaning of the term, 50 ; 
title given by the prophets to the 
Messiah, 282. 

Jehu (king of Israel), his corrupt 
motives, 59. 246 ; compared with 
Zimri, 71. 

Jephthah, an illustration of the 
nature of human life, 256. 

Jeremiah, his prophecy of the re- 
turn of the Jews from Babylon, 29 ; 
his boldness in reproving sin, 72 ; 
his compassion for the sinner, 73. 
282 ; his prophecy respecting Zede- 
kiah, 87 ; sketch of his history, 280 ; 
Lamentations of, 282. 

Jericho, by what means taken, 22 ; 
why the rebuilding of it is recorded, 
221 ; remark on finding sons of the 
prophets there, 117, 118. 

Jeroboam, son of Nebat (first king 
of Israel), his diligence and its re- 
ward, 269 ; compared withUzziah, 
and contrasted with Jehoshaphat, 
73 ; his bereavement, 256 ; his reign, 
why given atlength, 221; contrasted 
with David, 238 ; a striking instance 
of the force of example, 254 ; his 
memory infamous, 268. 



Jeroboam II. (king of Israel), 
reigns longer than any other, 222. 
246. 

Jerome, his notice respecting a 
forgery of a piece under the name 
of Paul, 6 ; his remark on the duty 
of the laity reading the Scripture, 
135; his account of the death of 
Jeremiah, 280. 

Jerusalem, destruction of, by Titus, 
29 ; our Lord's prophecy respecting 
this destruction, 131. 

Jethro, his different names, 107 ; 
his meeting Moses, 272 ; and good 
advice to him, 269; 

Jewel, Bp., compares Scripture to 
manna, 2 ; on the preservation of the 
Scriptures, 8 ; heathen England con- 
trasted with Christian, 11 ; on the 
difficulties of Scripture, 150 ; on its 
mysteries, 152. 

Jews, a remarkably oppressed people, 
4 ; their preservation a proof of 
the divine authority of the Bible, 
28 ; purpose for which they were 
selected by God, 157 ; their influ- 
ence on the Gentile world, 65. 116. 
125. 249. 287 ; their character as 
given by Moses, 14 ; their history 
between the Old and New Testa- 
ment, 306 ; why God hid his face 
from them, 23 ; their restoration 
foretold, 32. 289. 290. 339; Paul's 
love for them, 18. 

Jezebel, her attempt to destroy the 
prophets of the Lord, 4 ; her evil 
influence over Ahab, 59 ; her false 
inference from Zimri's destruction, 
71 ; the providence of God illustrat- 
ed by Elijah's deliverance from her, 
117; her death an illustration of the 
undesigned fulfilment of prophecy, 
241, note; her memory infamous, 
268. 

Joab (David's nephew), sketch of 
his character, 57 ; his death an 
illustration of God's justice, 52. 

Joash, (king of Israel), visits Elisha 
on his death-bed, 246 ; an instance 
of the exact notice God takes of our 
motives, 52. 

Joash (king of Judah), his apos- 
tasy, 59 ; cause of his defeat by the 
Syrians, 22. 

Job, an Edomite, 31 ; his patience, 
56 ; his reply to his wife, 147; his 
confession of sin, 19. 259 ; his sacri- 
fice, 64 ; book of, 257 ; his friends, 



408 



INDEX. 



their misinterpretation of God's pro- 
vidence respecting him, 52. 257. 
Joel, hook of, 288. 
Jo han an, hypocrisy of, 57. 

John, St., Gospel of, 316; Epistles 
of, 19. 359, 360 ; Revelation of, 364. 
66; short account of him, 317; his 
false zeal, 72. 

John the Baptist, the suhject of 
prophecy, 278. 299; his faithful- 
ness, 72; contrasted with Simon 
Magus, 73 ; subject of his preaching, 
309 ; his testimony to our Blessed 
Lord, 169; his death, 198. 

Jonah contrasted with St. Paul, 73; 
an instance of God's readiness to 
hear prayer, 52; his fretting against 
the Lord, 271; book of, 290. 

Jonathan, his trust in God, 22; 
his conduct as a son and friend, 56. 
271 ; Saul's conduct to him, 58 ; 
his death, 266. 

Jordan River, allusion to, 121. 314. 

Joseph, his history a display of God's 
providence, 52 ; his glory in passing 
over transgression, 271 ; sketch of 
his character, 205 ; remark on the 
prophecy of Jacob that Judah, not 
Joseph, should be the ancestor of 
the promised Messiah, 207. 

Joseph's brethren contrasted with 
Paul and Silas, 74; benefited by 
affliction, 203. 

Joseph, (the husband of the Virgin 
Mary,) his genealogy, 129 ; his fear 
of Archelaus, 130. 

Josephus, on the care the Jews took 
of their Scriptures, 5 ; on the pro- 
phecies of Jeremiah and Ezekiel 
respecting Zedekiah, 87 ; on the de- 
struction of Jerusalem, 131 ; on the 
death of Ananias the high priest, 
132; his account of Felix, 132; of 
the number of victims offered at a 
passover, 178. 

Joshua, his humility, 21 ; his trust 
in God, yet diligent use of means, 
223; God's promise to him, how 
applied by St. Paul, 78 ; an instance 
of his neglecting to consult God, 
171; a type of Christ. 225; book 
of, 222. 

Josiah, his early piety, 56. 268 ; 
for some time destitute of an au- 
thentic copy of the Scriptures, 4; a 
striking instance of the power of 
God's word, 9 ; his zeal, 88 ; how 
far blessed, 245 ; remarkable fulfil- 



ment of a prophecy respecting him, 
241 ; some particulars of his his- 
tory, 247. 
Jubilee, account of, 164. 
Judah, meaning of the name, 110; 
the fourth in descent from Jacob, 
207 ; David's descent from, 229. 

, tribe of, their pre-eminence 

and preservation, 240. 
Judas warned by our Lord, 96 ; the 
sum for which he betrayed our Lord, 
146; his repentance contrasted with 
Peter's, 73 ; in what sense he pur- 
chased the potter's field, 1 48 ; taken 
by his iniquities, 268 ; a son of per- 
dition, 105. 
Jude, the different names by which 
he is called, 107 ; Epistle of, 360. 
Judea, the prophecies respecting it 
compared with those respecting 
Idumea, 32. 

Proper, its situation, 122. 

Judges, book of, 225. 
Judgment Day, the holiness which 
will regulate the decisions then 
made, 20; shadowed forth in the 
Old Testament by temporal judg- 
ments, 225 ; should be constantly 
in our thoughts, 308. 
Julia, the profligate daughter of 
Augustus, worshipped by the Athe- 
nians, 135. 
Julian the Apostate, his testimony 
to the character of the early Chris- 
tians, 10; his objection to the para- 
ble of the unjust steward, 93. 
Just, their path, as the shining light, 

267 ; their memory blessed, 268. 
Justice, its importance in God's sight 
above sacrifice, 271; of God, awfully 
illustrated by the present state of the 
Jews, 30. 20*1 ; how exhibited in the 
mode of man's pardon, under the 
Mosaic law, 169. 
Justification before God, by faith, 
view of it given by St. Paul, 339. 
344; strengthens the obligation to 
good works, 75. 
Justin the Martyr, an instance of 
the moral effects of the Bible, 10. 

K. 

Karaites and Rabbinists, the terms 

explained, 184. 
Keith quoted, 32. 295. 
Kennicott, value of his collation 

of Hebrew manuscripts, 6. 149. 



INDEX. 



409 



Keys of the kingdom of heaven, in 
what sense given to St. Peter, 357. 

Kings, two hooks of, 236. 240 ; im- 
portance of comparing them with 
the hooks of Chronicles, 244. 

■ comparative view of the reigns 
of those of Jndah and Israel, 245 ; 
the great moral lesson learnt by 
their history, 237. 

Knowledge, compared with obe- 
dience, as a source of happiness, 
273; Locke's remark on acquiring 
it, 74 ; Bishop Hall's prayer, 154. 

Knowledge of God, the foundation of 
all right knowledge in religion, 68 ; 
revealed in Christ, 54. 

Kor ah, his contempt of God's mi nis- 
ters, 57; the cause of his rebellion 
explained by his genealogy, 129 ; 
his punishment, 172. 



L. 

Laity, their right to receive the cup 
of the Lord in the Lord's Supper, 
100 ; their duty to search the Scrip- 
tures, 134. 

Laodicea, church of, its vain boast- 
ing, 269. 

Lardner referred to, 17. 359. 

Law, different senses in which the 
term is used in Scripture, 103. 

— — , moral, holiness of, 19.201 ; its 
use, under the Gospel, 46. 

, Mosaic, 159. 209. 281. 

Lawyers, term as used in the New 
Testament explained, 185. 

Learning, human, its insufficiency in 
religion without the teaching of the 
Spirit, 391 ; as illustrated by the 
Egyptians, 40; and the Greeks, 334 ; 
13, note; itsuse,150;Christian,what 
forms no inconsiderable part of it, 
336 ; the meek instructed in it, 150. 

Lebanon, the former magnificence of 
its cedars, 118; prophecy of their 
destruction, and how fulfilled, 34. 

Leslie's marks of a real miracle, 
220. 

Levi (the grandfather of Moses), the 
fidelity of Moses in recording his 
sin, 16. 

Levi, remarks on the tribe of, 170. 
173. 

Leviticus, book of, 212. 
Liberality, its effect in making others 
liberal, 244; it enriches those who 



practise it, 269 ; of the first Chris- 
tians, 330 ; Paul's exhortation to it, 
342. 

Liberty, its true nature illustrated by 
the books of Joshua and Judges, 
226 ; and by St. Paul's Epistle to 
Philemon, 352. 

Life eternal brought to light by the 
Gospel, 61 ; Paul's anticipation of 
it, 351. 

Locke quoted on the improvement 
of the memory, 207 ; his plan for 
reading the Epistles, 333. 

Lord's Prayer, its principal subject, 
24. 

Lord's Supper, its institution, 178 ; 
danger of neglecting it, 82 ; com- 
mand of Christ to receive the cup 
of the Lord, extends to the laity, 
100. 

Lot, his separation from Abraham, 
202 ; entered the path of the wicked, 
267; Abraham's rescue of him, 271 ; 
consequences of his living at Sodom, 
201. 

, servants of, 201. 203. 

, sons-in-law right in their own 

eyes, 269. 
Lot's wife, her death shows the 

notice God takes of our motives, 

52. 

Love, distinguishing feature of the 
Bible, 18, 19; of Christ, illustrated 
by his miracles, 322 ; to Christ, the 
great constraining motive of the 
Gospel, 198. 358, 359. 141. 

Lowth, William, quoted, 17. 

Lucian, his remark respecting Ba- 
bylon, 28. 

Luke, his humility, 327 ; gospel of, 
315. 

Luther's remark on the interpreta- 
tion of Scripture, 151. 

Lying, Scripture illustrations of its 
folly, guilt, and danger, 14. 200. 269. 

Lypsius, his reference to the combats 
of gladiators, 9. 

M. 

Macknight quoted on our Lord's 
personal ministry, 310; on the cha- 
racter of Paul's Epistles, 338 ; on 
the object of the seven Catholic 
Epistles, 354 ; on the design of the 
Epistle of Jude, 361. 

Magee, Abp., quoted on the in- 
tention of animal sacrifice, 63 ; on 



410 



INDEX. 



the form of confession used by the 
Jews in offering it, 169 ; on the rea- 
son why our Lord did not speak 
more of his atonement, 310. 

Magnanimity illustrated bv Joseph, 
205; and Elijah, Shadrach,&c. 272. 

Malachi, book of, 299. 

Man, his creation, 44; the attributes 
of God manifested through his fall, 
195; his state by nature, 43. 59; his 
character and prospects, in what 
manner revealed, 55 ; his character 
and condition illustrated, 199. 227. 
229. 231 ; his need of the Bible, 
41 ; the greatness of the Saviour pro- 
vided for him, 66 ; and the danger of 
neglecting Him, 67. 315; his re- 
sponsibility for his belief, 315. 

Manasseh, found mercy on repent- 
ance, 272 ; book of Kings gives no 
account of his repentance, 244; his 
reign, 247. 

Manna, Scripture compared to, 2; 
a type of Christ, 211. 

Manners and customs of Eastern 
nations, 136. 

Manoah, wife of, a great blessing to 
him, 266; her address a word spoken 
in season, 270. 

Manuscripts of the Old Testament, 
how many extant, 6 ; Alexandrian 
and Vatican, 7. 

Mark, gospel of, 313. 

Marriage, Scripture instances of the 
evil of ungodly, 59 ; sense in which 
the term is used by the Prophets, 
84. See Wedding-garment. 

Marsh, Bp., remarks on what con- 
stitutes a type, 89. 

Mary the Virgin, her genealogy, 128. 

Matthew, gospel of, 311. 

Measures, Table of, 389 ; its use illus- 
trated, 145. 

Melanchthon on the interpreta- 
tion of Scripture, 150. 

Melchizedec, meaning of the name, 
111; a Canaanite, but not involved 
in their curse, 113; what was in- 
tended by Abraham paying tithes to 
him, 207 ; a type of Christ, 64. 354. 

Memory, Locke's' suggestion how to 
fix ideas on the mind, 207. 

Mercy-seat, what part of the ark, 1 74 ; 
how the Israelites were to approach 
it, 213; our greater privileges, 238. 

Messiah, meaning of the term, 111 ; 
the impression of his coming, how 
preserved from age to age, 65 ; the 



promise of his coming made before 
the sentence on manwaspronounced, 
195 ; when our Saviour is first spoken 
of under this name in Scripture, 
233; how the Jews appealed to 
Scripture in rejecting Jesus as Mes- 
siah, 101. 

Micah, book of, 292. 

the Ephraimite, his misinter- 
pretation of God's providence, 51 : 
the punishment of his sacrilege, 227. 

Micaiah, an instance of boldly 
speaking the truth, 72 ; and of firm- 
ness in resisting enticement to sin, 
267 ; his speech to Ahab paraboli- 
cal, 92. 

Miracles defined, 218: do not alter 
the principles upon which God acts, 
53 ; of Moses, 218; contrasted with 
those of our Lord, 209. 326; of 
Elijah and Elisha, 241 ; of our Lord 
as illustrative of his character, 322; 
allusion to some of the occasions 
and circumstances under which He 
wrought them, 320. 

Miriam, her sin and punishment. 
214. 268. 

Mishna, term explained, 184. 

Mitford, his remark on the religion 
of Greece, 40. 

Mizpeh, several places of that name. 
110. 

Months, Jewish, 177. 182. 

Moral government of God, how ex- 
plained in the Bible, 53. 

Morality of Scripture built on its 
doctrines, 75. 

Mordecai, Bp. Hall's remark on 
his faith, 252 ; the rejoicing that 
arose from his promotion, 269. 

Moses, meaning of his name, 111 : 
his disinterestedness, 170, note; his 
passing over the transgression of his 
brother and sister, 271 ; his charac- 
ter, as illustrated by his writings, 
14 — 16. 18; compared with Joshua. 
224; a type of Christ, 210; proofs 
of his divine legation from his laws y 
165, 166. 181 ; from his miracles, 
218 ; from his prophecies, 29. 33. 
217 ; his sin and punishment, and 
what we mav learn from them, 23. 
52. 214. * 

, law of, awfulness of its pro- 
mulgation, 209 ; its remarkable fea- 
ture, 159; its wisdom, 160; moral 
object of its rites, 160; its spiritual 
principle, 162; its impartiality, 163 : 



INDEX. 



411 



its subserviency to the gospel, 163; 
caution against a hasty judgment 
respecting parts of it, 18i ; who were 
the expounders of it, 172. 185 ; 
abrogation of it foreseen by the pro- 
phets, 281; its ceremonies contrasted 
with those of Christianity, 13. 

Mosheim quoted, on the absurdities 
of the Greek and Roman philoso- 
phers, 13; on the method of in- 
terpreting Scripture in the early 
Church, 150 ; on the state of the 
Gentile world at the time of our 
Lord's appearing, 307. 

Mothers, some of those referred to 
in Scripture, Hannah, 56 ; Athaliah, 
the counsellor of her son Ahaziah, 
to evil, 246 ; Esau's mother, 268 ; 
Eunice, 350 ; the importance of the 
relation, 360. 

Motives, importance of observing 
those urged in Scripture, 198. 204. 
264 ; God's regard to them, as illus- 
trated in Scripture, 52. 59. 222. 
267 ; considerations of temporal 
good urged in Scripture, 198 ; regard 
to Christ and the Holy Spirit, the 
distinguishing feature of Christian 
motives, 198. 332. 343. 

Murderer, who considered so by God, 
20. 

Music, accompanying sacrifices, 168. 

Mystery of iniquity in the character 
of the Pharisees, 186. 

Mysteries of religion, their practical 
use, 75. 150. 152; not to be drawn 
down to human reason, 335. 



N. 

Naaman, an instance of the force of 
prejudice, 58. 

Nabal, his mouth nearly proved his 
destruction, 268. 

Naboth, his death an argument for 
a judgment to come, 266 ; his sons 
murdered by Jezebel, 100. 

Nadab and Abihu, their sin and 
punishment, 23. 213 ; Graves' re- 
mark on their death, 170, note. 

Nahum, book of, 293. 

Naked, the term explained as used in 
Scripture, 139. 

Names, proper, their importance, 107. 

Naomi, 229. 

Nathan, David's respect for, 235. 



Nathanael, our Lord's notice of 
him, 267 ; hearkened to counsel, 
269 ; his path, 267. 

Nations of the earth, where alone is 
a correct account of their origin, 
194; on what alone their prosperity 
depends, illustrated by the princi- 
ple on which the Mosaic law was 
founded, 159 ; heathen, moral use 
of prophecies against them, 278. 

Nature, the operations of, how spoken 
of in Scripture, 21 ; what is meant 
by its established course, 218. 

Nazarites, 188. 

Nebuchadnezzar, an instance of 
God's providence, 21. 271; his pride, 
57; his fall, 270 ; its suddenness, 256. 

Nehemiah, his humility, 21; his 
trust in the Lord, 267 ; his heavi- 
ness of heart, how relieved, 269 ; 
use he made of God's promise to 
Moses, 79 ; a noble example of pa- 
triotism, 56. 250 ; his boldness, 272 ; 
book of, 249. 

Nero, by what names referred to in 
Scripture, 109; though a tyrant, 
the honour due to him, 127 ; Paul 
beheaded by his order, 337. 

Nethinims, assistants to the Le« 
vites, 172. 

New moon, feast of, 177. 

New Testament, its connexion with 
the Old, 61. 65 ; preserved un- 
altered, 6. 

Newton, Bp., quoted, on the mise- 
ries of the Jews, 29 ; on tradition, 
39 ; on the interpretation of Scrip- 
ture, 153; on the selection of As- 
syria, Persia, Greece, and Rome, 
as subjects of prophecy, 285. 

, Sir Isaac, on unfulfilled pro- 
phecy, 86 ; to what nation he traces 
the origin of letters, 31. 

NicoDEMU3,his seeking knowledge, 
270 ; his fear of men, 272. 

Nicolaitans, some account of, 335. 

Nineveh, prophecy respecting it, 26 ; 
Jonah's mission to it, 79. 291 ; its 
present state, 28. 80. 

Noah, meaning of his name, 111 ; 
in what sense perfect, 104; his 
prophecy, 34 ; his preservation in 
the ark, 267 ; his sacrifice, 64. 206; 
Bp. Home's remark on his charac- 
ter, 56 ; the time of his death an 
aggravation of the guilt of Sodom, 
125. 

Numbers, book of, 213. 
T 2 



412 



INDEX. 



o. 

Obadiah, Book of, 290. 

Obed-Edom, 267. 

Obedience, the gift of God, 74 ; the 
various motives by which God 
would lead men to it, 198. 

Oil, use of, in feasts, 142 ; used in 
consecration of Aaron, 170. 

Old Testament, has been preserved 
unaltered, 5 ; our Lord's testimony 
to its inspiration, 6 ; a moral his- 
tory, 221 ; its great object to make 
men " wise unto salvation, 1 ' 43 ; 
typical nature of its history illus- 
trated, 207. 210. 215. 225. 227. 
229. 233. 249 ; harmony of it with 
the New Testament illustrated, 66 ; 
its temporal promises how far appli- 
cable to us, 77. 

Olives, Mount of, a difficulty re- 
moved in reference to our Lord's 
ascension from it, 115; the many 
interesting associations connected 
with it, 118. 

Origen, his reference to Celsus, 7. 
10; his exhortation to search the 
Scriptures, 135. 

Original sin, practical view of it, 70. 
75. 201. 207. 339. 

Ovens, on the mode of heating them 
in the East, 143. 

P. 

Paley quoted, on the influence of 
Christianity, 8; concerning Socrates, 
40 ; in explanation of Acts ix. 31. 
131 ; on the use of the term " Son 
of man" in the Gospels, 309; on the 
character of St. Paul, 337 : on the 
undesigned agreement of the Acts 
with the Epistles, 342. 

Palm Tree, description of, 125. 

Parables, definition of, 90; Chrysos- 
tom's remark on the interpretation 
of them, 92 ; why our Lord used 
them, 309 ; list of those in the Old 
and New Testaments referred to, 
94, 95; Good Samaritan, 90 ; rich 
man and Lazarus, 91 ; wicked hus- 
bandmen, 91 ; ten virgins, 91, 92 ; 
prodigal son, 19. 91, 92; unjust 
steward, 93; Pharisee and Publi- 
can, 93 ; mustard seed, 94 ; tares, 
94; net, 95 ; wedding garment, 141 ; 
talents, 146. 

Parallels, the importance of attend- 



ing to them, in the interpretation 
of Scripture, 153. 

Parents, disobedience to, one of the 
sins which brought upon Jerusalem 
its destruction, 284 ; when not to 
be obeyed, 203. See Children. 

Pascal, on the force of apparently 
weak points of evidence, 129; on 
the evil of an unenlightened con- 
science, 204 ; on God's control of 
what may seem mere accident, 241, 
note ; on what constitutes the per- 
fection of reason, 335. 

Pashur (chief governor of the house 
of the Lord), a false witness, and 
his awful death, 271. 

Passover, the feast of, 178. 211. 241 ; 
when kept, and the importance of 
this consideration, 145. 210 ; the 
promise made by God to those who 
left their home to attend it, 180. 

Patriarchal dispensation, remarks on, 
63. 

Patriarchs lived by faith, 44 ; their 
regard to a future state, 60. 202. 

Patriotism, Scripture examples of, 
18. 56. 224. 250. 

Paul, account of him, 336 ; a seem- 
ing contradiction between the two 
narratives of his conversion ex- 

?lained, 148; allusion to his travels, 
16 ; his rebuke of the high priest, 
132 ; his character as illustrated 
by his Epistles, 18.341, 342. 345, 
346. 348, 349. 352; in what sense 
he pleased all men, 97 ; great sub- 
ject of his preaching, 329; his 
Epistles, the grand repository of the 
Gospel, 338. 
Paul and Barnabas contrasted 
with Herod, 73; their contention, 

70. 

Penny, a Roman, its value in our 
money, and a practical use of a 
knowledge of this, given, 146. 

Pentateuch, observations on, 193 ; 
Samaritan, 5. 

Pentecost, feast of, 178. 

Perfect, different senses in which 
used in Scripture, 104. 

Persian Empire, prophecy respecting, 
33. 285. 

Peter, two Epistles of, 356. 358; 
the snare which the fear of man 
proved to him, 112 ; his humility 
17. 21. 313. 358; contrasted with 
Herod and Judas, 73. 

Pharaoh, in what sense God hard- 



INDEX, 



413 



ened his heart, 70 ; illustration of 
the hardness of his heart, 120. 208. 

Pharaoh's daughter, an instance of 
God's providence, 208. 270 ; Moses 1 
refusal to he called her son, 218. 

Pharaohs, some account of those 
mentioned in Scripture, 109. 

Pharisees, their prejudices, 58 ; their 
self-conceit, 269; sect of, 185. 

Philemon, Epistle to, 352. 

Philippian jailor, an instance of a 
word spoken in season, 270; and 
an illustration of the office of the 
Holy Ghost, 331. 

Philippians, Epistle to, 346. 

Philistia, prophecy respecting, 295. 

Philosophers, heathen, their immo- 
rality, 10 ; their writings con- 
trasted with the Bible, 13 ; Athe- 
nian, 270. 

Philosophy, human, proofs of its 
insufficiency to rescue man from 
idolatry, 40. 132. 307 ; of the 
Greeks, a fruitful source of error 
to the Primitive Church, 334. 

» ' and vain deceit explained, 

105. 

Phylactery explained, 111. 

Piety the only true wisdom, 200 ; 
early, God's special promise to it, 
268; instances of, in Joseph, 205; 
Samuel, 232 ; Daniel, 285 ; Timo- 
thy, 350. 

Pilate, in what respect a warning 
to us, 153. 271. 

Plagues of Egypt, their design, 208. 

Pliny, reference to his letter to 
Trajan, 132; his persecution of 
Christians, 41. 

Plutarch, his life of Numa referred 
to, 41. 

Polycarp, 7. 133. 

Poor, their treatment from heathen 
philosophy, 10 : contrasted with the 
Mosaic law, 162. 164, 165. 

Praise, a searching test of character, 
illustrated by the conduct of Jo- 
seph, who stood the severe test of 
being nattered by a king without 
being moved to vanity by it ; also 
Paul and Peter contrasted with 
Herod, 272 ; of man, undue regard 
to, 186. 

Prayer, the promises of God, a motive 
to it, 77; the power of, 223; to 
Christ a distinguishing mark of 
being a Christian, 132. 328; the 
readiness of God to answer it, 196. 



231 ; instances of his refusing to 
answer it, 16. 284; for the right 
understanding and use of the Holy 
Scriptures, 397. 

Prayers of Christ, 320; his retire- 
ment for private prayer, 322. 

Precepts, distinction between positive 
and moral, 81 ; of God, not his pur- 
poses, the rules of our conduct, 88. 

Predestination, Bp. Ridley's remark 
on it, 152. 

Prejudice, illustrations of, 58; Paul's 
condescension to, 97. 350. 

Preservation of the Bible unaltered, 
3—8. 

Pride, sinfulness of, 20 ; Scripture 
examples of, 57. 270. 279. 

Priests, account of Jewish, 171 ; 
who w 7 ere before the appointment 
of the family of Aaron, 170, note ; 
Moses' limitation of their office to 
the family of Aaron, an argument 
for his divine legation, 170, note. 

Principles, their intimate connexion 
with practice, 76. 204. 336. 

Promises of God ; his faithfulness to 
them, 196; Joseph's regard to, 206; 
David's, 236. 

of Scripture, their interpreta- 
tion, 76. 223. 

Prophecy, its extent, 33 ; its value, 
as an evidence that the Bible is the 
word of God, 35; its figurative lan- 
guage, 82 ; has often an immediate 
and remote accomplishment, 86; 
Christ the great subject of, 36. 274; 
the first concerning Him an outline 
of the whole plan, 62 ; its adapta- 
tion to the moral exigencies of the 
Church, 283. 286. 293; moral use 
of those not immediately referring 
to Christ, 217. 239. 278. 293; one 
important use of it to preserve an 
awful sense of God's providence in 
an impious and careless world, 279. 
296. 

Prophet of Judah ; his readiness to 
pray for Jeroboam, 271 ; enticed to 
sin, 267 ; his punishment a warning 
to Jeroboam, 239. 

Prophets, their two-fold office, 275 ; 
foresaw the abrogation of the Mosaic 
la w,28 1 ; qu estions on th eir writings, 
304; table showing when each pro- 
phecy was written, 300. 

Proselytes, 189. 

Prosperity, danger of, 59. 267 ; na- 
tional, on what it depends, 159. 237. 
T 3 



414 



INDEX. 



Proverbs, book of, 264. 

Providence of God in the preserva- 
tion of the Bible, 8 ; in the pre- 
servation of the family of David, 
240; in the preservation of the ge- 
nealogy of our Lord, 244 ; illustrated 
in the government of the Jews, 158; 
illustrated by the fulfilment of pro- 
phecv,217. 296; over chance, 231. 
53. 252 ; over individuals, 208. 229; 
over "the king's heart,"" 271; various 
instances of its overruling evil for 
good, 196 ; on the interpretation of 
it, 51. 197. 291. 

Prudence of our Lord, 321 ; as illus- 
trated by his miracles, 323. 

Psalms, book of, 259 ; table showing 
the probable occasions when they 
were written, 262. 

Ptolemy, this name when applied 
to the kings of Egvpt, 109. 

Publicans, 189. 311. 

Punishment of the wicked, instances 
of it, 223. 268 ; the most awful de- 
nunciations respecting it from the 
lips of the Saviour, 61. 

Purifications of the Jews; their spi- 
ritual import, 169. 212. 

Purim, feast of, 181. 252. 



Q. 

Questions on the historical parts of 
the Old Testament, 253; on the 
prophets, 304 ; on the Gospels, 319 ; 
on the Epistles, 361. 



R. 

Rachel's wisb and death, 202. 

Rahab, the Messiah descended from 
her, 129; her faith, 223. 

Raiment, changes of, among the most 
valued presents in the East, 139. 
See Garment. 

Rain, Scripture references to it as 
immediately directed by God, 21 ; 
very unusual in harvest, 120; false 
teachers compared to clouds with- 
out it, 119. 

Ravens which fed Elijah, 124. 

Reason, the mind of man too infirm 
to discover spiritual truth by its 
unassisted power, 40. 335 ; proved 
by the history of all nations, 41 ; 
imminent danger of being puffed up I 



by a sense of its sufficiency, 334; 
Pascal's remark on what consti- 
tutes its highest perfection, 335 ; 
we are of yesterday, and know no- 
thing, 8 ; Bp. Hall's prayer, 154 ; 
see also 391. 

Rebekah, in her deception towards 
Isaac, an illustration of the danger 
of taking the purposes rather than 
the precepts of God as the guide of 
our conduct, 87; sowing iniquity 
she reaped vanity, 271 ; a warning 
against doing evil that good may 
come, 203. 

Rehoboam, headstrong, 57 ; an in- 
stance of grievous words stirring up 
anger, 270 ; despised instruction, 
267 ; an instance of the danger of 
worldlyprosperity,59; whyhis fenced 
cities were no security, 22; con- 
trasted with Jehoshaphat, 75. 

Relative duties, illustrations from 
Scripture, 204 ; the marked notice 
the Scriptures take of domestic, 55 ; 
particularly enforced in the Epis- 
tles, 332 ; example of our Lord as , 
a son, &c, 320 ; by what motives 
enforced, 76. 204. 

Religion,true, man's inability to teach 
himself it, when left without the 
Bible, 38—42; as God is the au- 
thor of truth, so is He the teacher, 
153. 391. 

Repentance of Peter and Judas con- 
trasted, 73 ; the gift of God, 330 ; 
the guilt of the want of it, 74 ; its 
insufficiency without an atone- 
ment, 236; Scripture examples of 
it, 235. 272 ; anxiety of Samuel to 
bring the Israelites to, 232 ; also of 
Ezra, 248 ; subject of our Lord's 
preaching, 309. 

Reproof, Scripture examples of the 
manner in which it has been re- 
ceived, 73. 235. 268 ; consequences 
of hating it, 270. 

Reproofs, some of those given by our 
Lord, 320. 

Resignation to the will of God as 
illustrated by our Lord in his 
miracles, 322. 

Resurrection, doctrine of, shadowed 
out in the Old Testament, 60.242. 

of our Lord, 324. 

Reubenites contrasted with Reho- 
boam, 270. 

Revelation, man's need of, 41. 

of St. John, 364. 



I^DEX. 



415 



Revenge forbidden by Mosaic law, 
162 ; one of the virtues of heathen- 
ism, 10 ; Athaliah an instance of 
it, 57; Elijah not an instance of 
it, 72. 

Rice, method of sowing in eastern 

countries, 143. 
Rich young man — had no heart for 

wisdom, 271. 
Riches, false estimate of their value, 

202. 268. 

Ridley the Martyr, remark on Pre- 
destination, 152. 

Righteous, used in different senses, 
96: their hope in death, 270. 

Righteousness hy Christ, 207. 281. 
343. 

Rites, heathen, some referred to by 
Mosaic law, 161. 

Rollin, on the absurdity of Egyp- 
tian idolatry, 40 ; on the failure of 
Alexander's attempt to restore Ba- 
bylon, 27 ; the key to God's provi- 
dence, 51. 

Romans, Epistle to, 339; not less 
idolatrous as they became more 
refined, 41. 

Roman Empire, prophecy respecting 
it 800 years before its existence, 33 ; 
its downfal foretold by Balaam, 
114. 

Rulers, honour due to them, 127 ; 
enforced by our Lord's example, 
321. 

Ruth, book of, 228. 



S. 



Sabbath, account of, 176 ; profana- 
tion of, 177. 284. 

Sabbatical year. See Year. 

Sacraments, remarks on, 82. 

Sacrifice, animal, the distinguishing 
rite of revealed religion till the 
coming of Christ, 44. 62 — 65 ; of 
Christ, in what respects it differed 
from those under the law, 169 ; of 
the wicked an abomination, 270. 

Sacrifices of the Jews, 167 — 170 ; 
the daily, 176. 211; remarkable 
instances of their use, 234. 236. 
249. 

Sadducees, 186. 

Salvation, man's need of it illustrated 
from the facts of the Old Testa- 
ment, 44. 209. 227. 236 ; its nature 



illustrated bv the historical parts of 
the Old Testament, 228 ; by Christ, 
the great subject of the Bible, 194. 
366 ; danger of neglecting it, 67. 
141. 315. 318. 
Samaria, its situation, 114; woman 
of, 270. 

Samaritans, in what sense they feared 
the Lord, 104; short account of 
them, 190; their enmity against the 
Jews, how overruled for good, 7 ; 
the conversion wrought among them 
by Philip, an illustration of the 
office of the Holy Ghost, 331 ; on 
what prophecy they now ground 
their expectation of the Messiah, 
217. 

Samson, reason for his hair being 
the seat of his pow r er, 22 ; an illus- 
tration of the evil of worldly friend- 
ships, 227; his death, 137. 

Samuel, why so called, 111 ; cha- 
racter of, 232 ; compared w ? ith Jo- 
siah, 268 ; two books of, 230. 234. 

Sanballat, a scoffer, 57; two of 
that name, 190. 

Sanderson, Bp., on the interpreta- 
tion of God's threats, 80. 

Saul compared with Ahab, and con- 
trasted with Eli, 73 ; an instance of 
the progress of sin, 58. 253; his 
sacrifice, 270, 271. 

Saxons, their help of the Britons, 
suggesting an illustration of a Scrip- 
ture difficulty, 148. 

Scape-goat, what represented by it, 
180. 393. 

Scorners, Scripture instances, 270. 

Scribes, 58. 185. 

Scripture, importance of comparing 
one part of it with another, 95; 
contrasted with the writings of 
men, 2 ; passages implying the duty 
of searching it, 134; holds forth a 
mirror to the human heart, 13. 
See Bible. 

Season, a word spoken in, 270. 

Seasons, in the Holy Land, 182. 

Secker, Abp., his advice for the 
profitable reading of Scripture, 46 ; 
rules for the interpretation of the 
ten commandments, 80; on the cha- 
racter of St. Paul, 346. 

Sects, Jewish, origin of, 184. 

Self-conceit, 272 ; of the Pharisees, 
269. 186. 

Self-deceit, Scripture examples of, 

58. 
T 4 



416 



INDEX, 



Self-denial of our Lord, as illustrated 
by his miracles, 322. 

Self-government of our Lord, 321. 

Self-will, its evil consequences, 231. 

Sennacherib, cause of his failure 
against Hezekiah, 22; and of his 
death, 23; an instance of God's 
providence, 271. 

Sermon on the Mount, why contain- 
ing so little reference to the atone- 
ment, 309. 

Servant, Scripture phrase used to 
express one, 142. 

Servants, Scripture examples of 
them, 203. 205 ; and reference to 
their duties, 332. 

Siiadrach, and Meshach, and 
Abednego, meaning of the names, 
112 ; their "boldness, 272. 

Shame, which pride brings, illustrat- 
ed, 268 ; those who glory in it, 42. 

Shamgar, 22. 

Shekel, value of, 145. 389. 

Shem, in what sense Japheth now 
dwells in his tents, 34. 

Shemaiah (who wrote against Jere- 
miah) an instance of a false wit- 
ness perishing, 271. 

Shepherds, why abhorred by the 
Egyptians, 130. 

Shoe, distinguished from the sandal, 
140. 

Silence of Scripture in not condemn- 
ing does not always imply approba- 
tion, 72; in what respect instruc- 
tive, 45, note. 

Simeon, his desire granted, 268. 

Simon Magus contrasted with John 
the Baptist, 73; exhorted by St. 
Peter to repentance, 74 ; the first 
who introduced Gnosticism into 
Christianity, 334. 

Sin, in what the evil of it consists, 
23 ; overruled by God to good, 53; 
Scripture examples of its cause and 
effects, 56. 235; liability of men to 
it, 56. 199. 213. 236; its folly, de- 
ceit, and progress, 199, 200. 256; 
its remote consequences, 201 ; the 
pardon of it, by what rite sealed to 
the Israelites, 169 ; fools make a 
mock at it, 268; the grief of good 
men on account of it, 73. 248. 280. 
293; light sins weigh heavy in 
God's balance, 361. 14. 20. See 
Evil. 

Sinners, the danger of connexion 
with them, 267. 



Sisera, his death, 22. 

Sitting, mode of it in the East ex- 
plained, 142. 

Smyrna, Church of, poor vet rich, 
269. " 

Socrates encouraged idolatry, 40. 

Sodom, its geographical situation a 
condemnation of the Canaanites, 
116; its guilt illustrated from chro- 
nology, 125 ; ruined bv prosperity, 
267. 

Solomon, meaning of the name, 111; 
contrasted with Absalom, 272 ; his 
dedication of the temple, 237 ; the 
cause of his calamities, 23 ; a strik- 
ing instance of the power of sin, 56. 
238 ; from what his repentance, 
though not directly recorded, is in- 
ferred, 273 ; long continuance of the 
corruptions in religion which he in- 
troduced, 126 ; Song of, 273. 

Son of Man, this title how applied 
in the Gospels, 309. 

Stephen, his prayer for his mur- 
derers, 11 ; his hope in death, 270 ; 
his character an illustration of the 
office of the Holy Ghost, 330. 

Stoics, 190. 

Strife, caution against rashly enter- 
ing into it, 271. 

Submission to the will of God in 
Aaron, 212 ; Eli, 231 ; David, 235 ; 
Job, 257; our Lord, 320. 322. 
See Resignation. 

Sumner, Bp., on the gradual preach- 
ing of Christ, 308. 

Synagogues, origin of, 176. 



T. 

Tabernacle, account of, 173. 211. 

Tabernacles, feast of, 85. 180. 

Tables of weights, &c, 389. 

Tacitus, his remark on the opposi- 
tion of the rites of the Jews to 
those of the rest of mankind, 162, 
note. 

Talent, value of, 145, 146. 
Talmud, the term explained, 184. 
Targums, 184. 

Tarshish, ships of, term explained, 
84. 

Temper, snare of an amiable, 231 ; 

instances of an angry, 270; our 

Lord's command of, 321. 
Temple, a reason for limiting the 



INDEX. 



417 



offering of sacrifice to it, 168 ; in 
•what part of it Gentiles were al- 
lowed to offer sacrifice, 189. 

Temple of Solomon, 174 ; solemn 
possession taken of it by God, 237 ; 
its destruction, 4. 175. 247. 

of Zerubbabel, what was 
wanting in it that was in Solomon's, 
175, note; its profanation by An- 
tiochus, 306 ; feast in honour of its 
renewed dedication to God's ser- 
vice, 181; Herod's improvement of 
it, 175; its destruction, 30. 

— on Mount Gerizim, 190. 

Temples to Diana and Apollo, in 
what part of London they once 
stood, 11. 

Temptation, 199 ; its effect on Abra- 
ham and Pharaoh contrasted, 70; 
Joseph, a remarkable instance of 
preservation from it, 206 ; and 
Daniel, 112; Micaiah's firmness, 
267. 

Teraphim explained, 111. 

Tertullian, notice of, 10 ; his al- 
lusion to St. Luke, 315. 

Testament. See Old and New Tes- 
tament. 

Theocracy, the distinguishing feature 
of the government of the Jews, 
157. 

Theodoret, 135. 
Thessalonians, two Epistles to, 348, 
349. 

Threatenings of Scripture, how to be 

interpreted, 79. 195. 261. 
Tillotson, Abp., his remark on the 

interpretation of parables, 92 ; on 

the perfections of God, 195. 
Time, Jewish mode of computing, 

144. 

Timothy, two Epistles to, 350; 
date of first Epistle, allusion to, 126. 

Titus, Epistle to, 351. 

Tobiah (the Ammonite) a scoffer,57. 

Tophet, meaning of, 111. 

Townson quoted, 66. 

Tradition, oral, truth soon corrupted 
by it, 39. 

. of the elders, evil of the 

belief of its divine authority, 184. 

Translations, English, of the Bible, 
154 ; of the Jewish Scriptures, 5. 

Transubstantiation, unscriptural, 98. 

Travels, modern, illustrating Scrip- 
ture, 135. 



Trespass offerings, 168. 

Tribes, ten, of Israel, their revolt 
under Jeroboam, 53. 238 : contrast- 
ed with Judah, 240. 

Trifles, the importance of what to us 
may seem such, 53. 252. 

Trinity, doctrine of, in the Old 
Testament, 49. 171 ; practical view 
of, 76. 

Trumpets, feast of, 179. 

Trust in God, Scripture examples 
of, 22. 232. 267 ; in man, its folly, 
22. 278. 288 ; in our own heart, 
272. 

Truth, instances of those showing 
a strict regard to, 14. 72. 205; the 
Bible distinguished by a regard to 
it, 14; the best way to find it, 153; 
God must be our teacher, 391 ; 
prejudices which oppose its recep- 
tion, 58 ; its stability, 269 ; an in- 
finity of it beyond our reach, 335, 
note ; Bp. Jewell's caution in search 
of it, 152. 

Types defined, 62 ; on the interpreta- 
tion of them, 88; some of those refer- 
red to in Scripture; — (1) Personal: 
Adam, 207; Noah, 64. Ill ; Melchi- 
zedek, 64. 207. 354 ; Abraham, 88. 
207 ; the birth of his two sons, 207 ; 
Isaac, 88. 207; Joseph, 64. 67; 
Moses, 210. 215; Aaron, 215; 
Joshua, 225 ; the Judges, Gideon, 
Samson, &c, 228; David, 233. 
67; Solomon, 239; Jonah, 292; 
Zerubbabel, 249. 297 ; Lowth's re- 
mark on the typical nature of the 
history of the Old Testament Saints, 
207; — (2) Historical: Passage of 
Red Sea, 211 ; Manna, 211 ; the 
Smitten Rock, 211; Brazen Ser- 
pent, 215; — (3) Religious Institu- 
tions, Sec. Tabernacle and Temple, 
211; the Mercy Seat, 211 ; Ser- 
vices of the Jewish ritual, 88. 354 ; 
daily sacrifice, 211 ; birds offered 
for the plague of leprosy, 394 ; dove, 
393; scape-goat, 180. 393; Passover, 
178; day of atonement, 179. 213; 
use to be made of the types, 89. 211. 
393, 394. 

Tyre, prophecy respecting it, 24 ; de- 
stroyed by her prosperity, 267; why 
her treasures profited nothing, 268; 
the daughter of, to whom it refers, 
84. 



418 



INDEX. 



u. 

Unbelief, a sin, 74 ; cause of the re- 
jection of the Jews, 24 ; its danger, 
315. 

Urijah (the priest), his sinful com- 
pliance with the command of an 
idolatrous king in setting up an altar 
to a false god, 172. 

Urini and Thummim explained, 111. 

Uzzah, the death of, 23. 174. 

XTzziah, an instance of the danger of 
worldly prosperity, 59 ; compared 
with Jeroboam, and contrasted with 
Jehoshaphat, 73 ; his punishment, 
lightly esteeming God's institutions, 
by invading the priest's office he 
was himself despised, 53; the shame 
which followed his pride, 268 ; died 
a leper, 246. 

V. 

Vanity of dishonesty, 200 ; of riches, 
202. 269 ; of the world, 273. 

Versions of Scripture, some referred 
to, 5. 7. 154. See Translations. 

Virtues, counterfeit, 203. 

Voltaire, folly of his objections to 
Scripture, 136. 147. 

W. 

Warnings, tendency to neglect them, 
199. 224. 

Wash, spiritual sense of this term in 

Scripture, 170. 
Watches, a division of time, 145. 
Wedding-Garment, 141. 
Weeks, feast of, 178. 182. 
Wells, their importance in the East, 

118. 

Whitby's remarks on the Jews jus- 
tifying their rejection of our Lord 
by an appeal to Scripture, 101. 

Whirlwind described, 119. 

Wicked, allusions to their state and 
prospects, 61. 267. 288 ; their friend- 
ships with each other cannot last, 
227; conscience makes cowards of 
them, 272; their sin often seen in 
their punishment, 268; caution 
against entering into their path, 
267; the suddenness with which 
their destruction comes upon them, 
270. 1 

Wicklifpe, price of a Bible before 
his translation of it, 154. 



Wisdom, Eve's desire of, 203; in- 
stances from Scripture of gross ne- 
glect to obtain it, 271 ; is with the 
lowly, 268 ; unattainable by the 
scorner, 270. 150 ; of our Lord, as 
illustrated by his miracles, 323; 
worldly instances of its folly, in 
Ahithophel, 57 ; Jeroboam, 238 ; 
Pharaoh, Herod, Rebekah, 271. 

Wisdom of the Mosaic Law, 160. 

Wise men, their path compared to 
that of the sun, 267. 

Word of God, danger of trifling with 
it, 232. 

Words, different senses in which 
used, 101. 

World, by wisdom knewnot God, 40; 
being in a state of ruin the very 
ground of the Christian dispensation, 
43 ; vanity of, 273 ; the great work 
God is carrying on in it, 13. 24. 287. 

Worldly spirit incompatible with 
love to God, 20. 

Worship, the first recorded act in 
which it was acceptable after the 
fall, 62. 

, public, of the Jews, 167; 

the honour God put upon it, by the 
manifestation of his glory at the 
Dedication of the Tabernacle, 208 ; 
and more especially of the Temple 
of Solomon, 237; our Lord's at- 
tendance on it, 320. 

Writers, notice of heathen, Herodo- 
tus, 3. 27 ; Thucydides, 3 ; Celsus, 
7; Diodorus Siculus, 26. 39; Lu- 
cian, 28; iElian, 40; Pausanias, 
40 ; Suetonius, 65 ; Tacitus, 65. 
162; Manetho, 130; Pliny, 132. 

Y. 

Year, civil and ecclesiastical, 177; 
sabbatical, 164; of Jubilee, 164. 

Yearly feasts, 178. 

Young, the, encouraged to seek God, 
268. 273; admonished not to expect 
great things from the world, 202. 

Z. 

Zaccheus, an illustration of God's 
providence, 270. 

Zachariah, some account of those 
of the name mentioned in Scripture, 
108. 

Zarephath, Elijah at, 117; widow of, 
enriched by her liberality, 269. 



INDEX. 419 



Zeal, instances of, 224. 232. 244. 
248; false, 204. 

Zechariah, book of, 297. 

Zedekiah, an instance of indeci- 
sion, 57 ; remarkable fulfilment of 
two seemingly contradictory pro- 
phecies respecting him, 87. 



Zephaniah, book of, 295. 
Zerah, how overcome by Asa, 22. 
Zerubbabel, a type of Christ, 249. 
297. 

Ziba, a slanderer, 57 ; detected, 271. 
Zimri, a traitor, 245; contrasted 
with Jehu, 71 ; his death, 268. 



INDEX 

OF THE 

PRINCIPAL TEXTS OF SCRIPTURE. 

EXPLAINED OR REFERRED TO IN THE WORK. 



GENESIS. 
Ch. Ver. Page 
1, 2 50 





5 








26 






2, 


26, 
2 
7' 


27 .. 


200 

176 




17 






3> 


4 




«... 199 












5 


6 ... 


203 








199, 200. 267 




8 








12 








1 2 


13 ... 


58. 235 




15* 


... 13.36.44.62. 195 




16- 




43 










4, 


1 




202 




3. 








4 




45. 206 




5 








8 




60. 200 




9 








13, 


14~. 






26 






5, 


24 
3 




,..44. 55. 106 


6, 








5 




59 




6 

8 . 










45 




9 




104. 125 




12 . 




103 




18 . 




206 




22 . 




267 


7, 


1 




268 








8, 


20 




. ...64. 206 




21 . 




...59. 68.206 




22 . 




196 


9, 


6 
















25- 


-27,.. 


35 


10, 






194 


4 , 







Ch. Ver. 


Page 


10, 


5 










1 n 








55 




15, &c. 






4, &c. 


269 




















1 2 > 








36 206 
























199 






109 


13, 


6, 7 ... 




7 


nm oao one 

201, 202. 205 










10 — 13 . 


201 267 




14—17.. 


198 








14, 


14 


271 








18—20.. 


113 








15, 












16 


113. 195 




18—21 . 


122 


16, 






10—12... 


35 








ir, 


1 


198 








5 


110 
















20 


35 


is, 






21 


70. 267 




23, &c. . 


196 




32 


197 


19, 


14 


254 


21 


196, 197 




23—25... 


116 









Ch. Ver. 


Page 


20, 






2—11 


112 




17 


196 


21, 


5 




9 


.. 72. 199 




12 


... 29. 202 




17 


196 




33 




22, 


1 


271 


17 






18 


206 






117 


24, 


7 










12—27 


267 








25, 


SO 


110 


33 


199 


26, 


3 


225 




4 


64 




7 ... 16. 112. 199. 202 




8 


109 




20 


202 




34 


59 




84, 35 


268 




85 


202 


27, 


6 


203 


6—17 


. 199. 271 




9 


200 




13, 14 


203 




20 


..196. 200 




35. 41, &c. . 


87 




41 


57 




46 


268 


28, 


4 


225 


12—15 


196 


30, 


1 


202 






81, 


29 


107 


38—41 


205 




40 


183 


32, 


24 


196 


28 


110 


33, 


13 


269 


34, 






25 


16 


35. 







INDEX OF THE TEXTS OF SCRIPTURE, &C. 



Ch. Ver. 

S5. 29 


Page 
127 


37 


1 


202 










4 .... 






11 


... R7 




13, with 4. 8. 11.. 205 

18 9.00 




25 


196 




26—28 


270 




31, 32 .. 






34 




38 






30, 












5 


197 




9 ... 


56. 205 




22 


205 


40, 


7 




41, 


16 ,, , 


.205. 268. 270 


38 






38—45 


109 




46 






48 






51, 52 




42, 


9. 31 , 




21 










43, 


29, 30 




44, 


16 




18-34 . 




45, 


4—13 , 




5 . 






14 






22 , 




46, 


1 




27 .,, 






29 , 






31—34 , 






34 , 




47, 






48, 


1 




5 .. 






8.10 , 




49, 


S 


ISO 


10 15. 36. 64. 110. 

207. 224.230. 240 
14 19.3 




18 .,, , 




50, 


20 .,, , 




21 


206. 271 




25 


20fi 




EXODUS. 


2, 


5, &c... 


270 




5—10 . 










3, 


2—15 ,, 






5, 6 .... 


140 




10 


208 


4, 


21 ,, ,, 


70 








5, 


2 




6, 










8, 







Ch. Ver. 


Page 


9, 3—7 ,,, 




12 




18—26 


120 


33 


208 


10, 19 




12, 2 


182 


7 


81. 178 


12 




13 


81. 178 






26 


178 


13, 2—10 ... 


Ill 


4 


182 


9 


Ill 


11—16 ... 


Ill 


16 


Ill 


14, 11,12 








15, 14 








16, 15 




22—20 ... 


176 


17, 6 




8. 14 


201 






12 


210 


16 








18—26 




19—24 ... 


269 


19, 4 




4—6..., 




16 








19,20 


209 


20, 1 




4 




18 


209 


21, 2 


164 









23, 


4,5 


162 




8 












11, 12 ... 


163 










19 










24, 


3 






8 










25, 


8,9 


158 




9 


... 173. 211 




10—16 . 






17—22 . 


211 




21 










26, 


31, &c. ,, 


173 


27, 


1—5 


173 


28, 




170 




29 .,, 


171 




30 


112 




36 


171 


29, 


5 .,, 












40 






42 


211 


30, 







421 

Ch. Ver. Page 

30, 9 213 

18—21 173 

30 170 

31, 14 177 

32, 16. 44 

10 18 

11 210 

22, 23 58 

32 18 

33, 18—20 113 

34, 5—7 51. 113 

24 181. 266 

39, 14. 27 171 

40, 15 170 



LEVITICUS. 



1 








3 


168 




4 


64. 169 


3 






4 


2—4 








171 


6 


1— 8 

2— 7 . 


168 














13 


173 


7 
9, 


20, 21, 


213 


10, 


1—3. 






213 


11 

12, 






1—8 


168 


14, 


2—7 






167 


16, 




170. 213 
















213 






...64. 169. 179 
















9.Q 30 


182 


17, 
18, 


11 ... 64. 101. 169. 213 


24, 25. 30 223 








19, 


2 


19 




162 










27, 28 . 


161 


22, 




167 


23, 


3 


177 


5. 32 . 


isa 










24, 25... 
27 


179. 182 

179 




27, 28 .. 


182 




34 


182 




39 


182 


25, 


2—21 . 


164 
















165 









422 



INDEX OF THE TEXTS OF SCRIPTURE 



Ch. Ver. Page 

26, 30, 31 237 

44 29 

NUMBERS. 

3, 6 172 

10, &c 170 

17 172 

27. 30 129 

15—20 174 

23— 27 171 

24— 26 50. 171 

9—13 163 

10, 11 182 

10 177 

33, &e 174 



4, 

■6, 

10, 
11, 



1—3 . 



4—35.. 

5 

14, 15... 

15 , 



12, 2 
3 . 
10 . 
13 , 



13, 
14, 



214 
215 
214 
219 
218 
733 
219 
56 
268 
215 
223 
166 
183 
219 
44 
223 
18 



22, 
23, 

24, 



18—20 , 

23 

3, 4 

4 

6 

11—19 

12, 20 79 

19 215 

20 233 

23—35 29 

24 56 

29 214. 219 

40. 45 166 

35 177 

38 160, 161 

1 129, 130 

1—3 219 

27. 32 253 

32, 33 214 



41 . 

46 . 

49 , 

20 . 
1- 
2 . 
5 . 



219 
, 215 

214 
, 170 
, 16 

166 

219 



10—12 56 

12 .... 23. 52. 147. 214 

7 215 

9 81 

214 

58. 100 



21 



12.20. 32 

9 

13 

21 



.... 29 
.... 58 
.... 113 

58. 100 

5. 17 113 

7 109 

U 64. 215 



Ch. Ver. 
25, 1—3 . 
2 .... 



Page 

.. 224 

... 44 

... 214 

... 16 

... 159 

... 18 

... 223 

... 171 



27, 12—14 .... 

15, &c , 

15—23 .... 

18 

21 

9, 10 177 

11 177 

26 179 

168 

1 179. 182 

7 179 

12, &c 180 

100. 224 

1—18 214 

33, 4 157 

34, 11 107 

35, 7 170 

DEUTERONOMY. 



28, 



29, 



31, 



31 

41, 42 

33 

3 . . 



...... 20 

158 

20 

20 

23—27 16. 23 

1, 2 159 

3,4 216 

25, &c 79 

26, 27 217 

31 29 

32—38 20 

33 60 

2 107 

28, 29 256 

4—9 



Ill 

5 19. 162 

, 134 
119 
216 
216 
271 
216 
216 
166 
219 
163 

4 162. 223 



7 
11 

13 
16 
2 
3 
4 
8 
15 
20 



6 165 

20 213 

24 15 

1—5 174 

16 216 

17 54. 163 

13 162 

13—21 Ill 

14 183 

18 134 

22—25 217 

5, &c 168. 238 

14 30 

29—31 167 

31 39 

32 159 

12, &c 163 



Ch. Ver. Page 

15, 1, 2 164 

16, 13 180 

16 13. 180 

21 82 

17, 15 159 

16 22 

18. 19 216 

18, 10—12 223 

15 64. 217 

15. 18 15 

20, 18 224 

21, 22, 23 218 

22, 7 163 

8 136 

9 161 

23, 3 230 

7 162 

24, 10,11 162 

14.17.19 162 

25, 4 143. 163 

26, 2. 10. 16 182 

27, 2, 3. 8 216 

13 224 

28, 29 267 

36 167. 217 

49, 50 33 

49—52 217 

53 237 

59 217 

29, 5 216 

29 195 

30, 6 162. 216 

9 217 

11—15 134 

15, &c 163 

31, 2 224 

9—13 216 

10—13 164 

19. 21 217 

27 160 

27—29 217 

29 15 

32, 2 118 

10 219 

11, 12 124 

15—25 , 267 

20 24 

39 158 

33, 3 142 

6—26 217 

8, 9 170 

8—10 173 

26—29 20 

28 113 

34, 8 219 

10 23 

JOSHUA. 

1, 5 78 

2, 9 224 

24 224 

3, 6 174 

15 22. 183 

4, 10 22 

14 224 

20 117 



REFERRED TO IN THE WORK. 



423 



Dh. Ver. Page 

5, 1 224 

15 MO. 209 

6, 2 MO. 209 

6 174 

20 22 

26 117. 222. 239 

7, 24 253 

25, 26 224 

8, 30—35 224 

9, 1, 2 269 

8—14 171 

13 141 

14, 15 158 

10, 11 183 

12— 14 223 

40 116. 158 

11, 1 109 

12, 3 107 

19 109 

K>, 15 109 

29 28 

35 107 

21, 45 225 

22, 15 270 

20 224 

21—30 . 270 

23, 3 21 

14 225 

24, 14, &c 224 

15 225 

JUDGES. 

1, 7 227. 268 

11 158 

19 147 

2, 1 117 

3 226 

19 15. 227 

3, 7. 9 227 

8 226 

10 228 

12. 15 227 

14 226 

31 22 

4, 1 ... 227 

2 109 

3 22. 226, 227 

5 125 

9 22 

21 22 

23 227 

5, 26 22 

6, 1 227 

2 226 

2—6 4 

7 227 

15 270 

34 228 

7, 2 228 

13— 15 53 

16—25 22 

8, 1—3 270 

27 253 

33—35 227 

1—5 57 

1—6 53 



Ch. Ver. Page 

9, 5 227 

7—15 90 

24 227 

34—49..... 53 

52—56 52 

53 144 

56 228 

10, 8 226 

13 79 

15 228 

16 79. 228 

11, 29 228 

32 228 

34 110 

34, 35 256 

12, 1, &c. 270 

13, 1 226 

22,23 270 

23 266 

25 228 

14, 6. 19 228 

15, 14 228 

16, 17—20 22 

21 143 

29, 30 137 

17, 6 226 

13 51. 226 

18, 20 227 

30 226 

21, 10 72 

RUTH. 

1, 16 229 

2, 12 229 

4, 1 138 

18 229 

1 SAMUEL. 

1, 13 — 17 231 

16 105 

20 Ill 

27, 28 56 

28 232 

2, 3 52 

10 111. 233 

12 105 

25 267 

26 268 

29 . 231 

29. 30 23 

30 54 

31—34 255 

31. 34 231 

3, 5 232 

10 38 

13 231. 270 

16, &c 73 

18 231, 232 

4, 8 125 

11 270 

11—18 231 

17, 18 172 

18 231 

5, 2—7 255 

3 174 



Ch. Ver. Page 

6, 19 233 

7, 3 75. 232 

5, 6 110 

10 231. 234 

12 110. 232 

13 232 

15, 16 232 

8, 7. 19 231 

21 232 

9, 3 231 

3. 15, 16 53 

15, 16 231 

16 159 

21 58. 270 

23, 24 143 

25 137 

10, 16 58 

19 231, 232 

24 232 

27 58 

11, 5 58 

13 ;58 

12, 12 15 

16, 17 120 

17 183. 232 

23 232 

13, 6—19 232 

9—13 232 

12. 14 253 

13 232 

20 4 

14, 13— 16 «. 22 

15, 2 201 

3 73 

8 73. 109 

11 232 

15. 22 270 

17 270 

19—21 272 

20, 21 235 

22 169 

26—28 159 

33 268 

35 233 

16, 1 233 

12, 13 90 

21 253 

17, 37 232 

42—44 270 

45. 49 ^22 

18, 5 205 

8 58. 253 

28, 29 57 

19, 1—15 58 

4—6 56 

20, 5. 24 177 

30 58. 269 

30—34 270 

33 58 

21, 1—10 72 

2 253 

22, 3 110 

9 57 

18 58 

18—20 231 

19 253 

23, 7 51 



424 



INDEX OF THE TEXTS OF SCRIPTURE 



Ch. 

23, 


Ver. 

11 


Page 
231 


Ch. 
17, 


Ver. 

14 


Page 


26,27 


231 






24, 








25 


107 


7 


56 




27 




16, 

2-5, 


17 


58 


18, 


17 


268 






33 




13 


199 


19, 


16—23 , 


261 




17 


105 


18—23 






21, 22 


147 








26, 


5, &c 


271 




32 


271 


7—13 


261 




34, 35 


56 




S 


51 




41—43 


147 








20, 


2 


235 








10. 57 


107 


27, 
28, 
29, 
30, 






21, 
23, 


7 


269 


17 


96 


2 


50 


4 


231 






1—6 


232 


24, 








6—8 


... 171. 267 














10. 17 


236 




19 


231 




11. 15 


52 


31, 








25 


236 


7 


232 










2 SAMUEL. 


1, 


1 KINGS. 

S - 57 


1, 


17—27 


261 


5,6 


270 


2, 


1 


234 




19 


57 




14 


271 




24. 27 


235 




14—17 ... 


268 




32—34 


. 127. 235 




18—23 .... 


.... 70, 271 


2, 






3, 


8 


53 




27 


255 




9 


96 










27.39 .... 


57 




1 


109 


4, 








5 —10 


270 




8—12 .... 


261 


6, 


1 


182 




10—12 .... 


„. 234 




7 


175 
















11,12 


271 




38 


182 


6, 


1—5 .... 


235 


8, 


2 


182 




6, 7 


174 










7 


23 




29 


175 




11 


267 




1, &c 


224 


7, 


1, 2 


235 


1—8 


59 




2 


174 




4—8 


56 




16 


268 




8 


175 


8, 


4 


149 




9—14 


23 




11 


234 




12.34 


268 


10 
11, 
12, 


4,5 


141 




14. 23. 26 


238 


1 


253 




28 




1-4 .... 


90 




31. 38 


238 




5—7 .... 


58 


12, 


13 


, 267 




9 


23 


15 


53 






235 




24 


158 










25—33 


128 




13 


.... 235. 272 




26. 2S 


222 




19 


235 




32 


180 




28 


57 




33 


117 




31 


149 


13, 


2 


237 


14, 
15, 


17.20 


107 


3 


241 


3. 10 


57 




4 


73 


4 


272 




6 


271 




30 


235 




15—19. 24 


267 


10, 


1, &c ... 


57 




32 


180 


1—3 ... 


271 












235 




9, 10 


239 


17, 






J2— 17 


........ 256 



Ver. 


Page 






15 .,. 




16 




25, 26 . 


175 


4 








29, 30 . 
















34 


..57. 117. 222. 




239. 253 






6 








22 




1 




3 




4 


4 






17,18 . 




27 












42—44 , 




42—45 . 




45 








4 




3 


250 






31 




32 


270 


34 




3 




7.25 . 


59 


17—22 . 




19 


79 


21,22 . 




23 


241 






27 


59. 140 


29 


79 


4 


204. 267 






13, 14 . 


267 






15 


96 


19—23 . 


92 




70 


34 


241 


34. 38 . 


53 


4ft 


09 


2 KINGS. 


2 


137 


ft 138 










2—5 . 


117 










19—22 . 


242 


20—22 . 


81 






23—25 . 




1—3 . 





REFERRED TO IN THE WORK. 



425 



Ch. Ver. Page 

3, 11 142 

17 242 

4, 1 222. 242. 2G9 

18, &c 118 

19,20 183 

20 256 

29 138 

5, 1 256 

I— 27 242 

2, 3, 13 205 

3. 13 270 

5. 16 145 

10 81 

11, 12 58 

20 57 

20— 27 205. 270 

22 139 

C, 1—7, 8—23 242 

21, 22 272 

28, 29 217. 237 

33 58. 271 

8, 4 57 

7—15 242 

12 59. 291 

13 59. 272 

13. 15 88 

18 266 

18—26 59 

9 21. 26. 36 241 

' 26 100 

31 71 

34—37 241 

37 268 

10, 1—8 267 

30 108 

32 291 

11, 1 59 

1—3 57. 240 

13. 20 269 

13, 7, &c 4 

19 52 

20, 21... 242 

21 268 

22 291 

14, 8—15 271 

11 270 

23—28 222 

25 291 

1 5, 8 108 

30 127 

33 127 

16, 9 147 

II— 16 172 

17, 4. 6 292 

6 4 

14—20 23 

21— 23 180. 239 

33 104 

18, 5 254 

13 292 

16 293 

17 22 

19, 14, &c 267 

15 159 

20—28 271 

22— 37 23 

35 22. 288 



Ch. Ver. Page 
20, 7, 8 81 

22, 8 5 

11 9. 140 

16 88. 146 

23, 5 175 

8 237 

13 126 

15—20 241 

26 245 

29 109 

34 129 

25, 9 175. 237 

9. 12 265 

1 CHRONICLES. 

2, 13—16 107 

3, 5 235 

10, 13 53 

12, 15 183 

16, 7 172 

18, 4 149 

20, 3 149 

21, 1 253 

26, 27 236 

22, 9 Ill 

23, 3—5 172 

13 171 

28, &c 172 

24, 6 172 

28, 9 52. 79. 255 

12 174 

12. 19 237 

29, 1 158 

11.14 21 

13. 14.. 244 

2 CHRONICLES. 

2, 3—6 175 

3, 1 174 

5, 3 182 

11—14 238 

7, 1—4 175 

12 30. 168. 238 

13 21 

14—16 175 

10, 13, &c 270 

11, 6—12 22 

17 256 

12, 1 99. 256 

2—9 4 

4, 5 22 

9 240 

14 75 

13, 3 240 

10, 11 171 

10 172 

14, 9 240 

9—15 22. 267 

18, 2 204 

19, 2. 4, &c 73 

3 75 

7 54 

20, 20—30 22 

21, 7 240 

24, 2 17, 18 59 



Ch. Ver. Page 

24, 7 254 

17 253 

20— 22 108 

24 22 

25, 2. 9, 10 58 

14 255 

27 270 

26, 16 59 

18 172 

19 53. 73 

16—21 268 

28, 3—5 168 

3.24 175 

22 57 

30, 10 271 

15. 23 182 

32, 7,8 73. 254 

25 52. 59 

25. 31 23 

33,12,13 52 

34, 1—3 268 

30—33 ..... 9 

32, 33 244 

36, 15—17 270 

16,17 23 

19 175 

EZRA. 

1, 8 249 

2, 2 296 

3, 2 249 

4 180 

8 249 

10, &c 175 

4, 1—4 5 

24 296 

5, 1 108. 296 

2 249 

6, 14 296, 297 

22 271 

7, 9 182 

10 248 

11—26 249 

27 271 

28 21 

8, 20 172 

21— 23 248. 267 

9, 3 140. 248 

10—15 248 

10, 6 248 

9. 13 183 

10 248 

NEHEMIAH. 

1, 1 178. 182 

4 56. 250 

5—11 79. 250 

11 250 

2, 1 178. 182 

1—9 269 

4 250. 267 

12 21. 251 

17 4 

18 250 

19 251 



426 



INDEX OF THE TEXTS OF SCRIPTURE 



€h. Ver. Page 

4, 1—3 57 

9. 20 250 

14 250. 255 

23 250 

5, 14 56. 250 

15 250 

<>, 2 269 

6—12 251 

11 272 

15 182 

7, 2 254 

5 251 

8, 1 4 

2 179 

2—8 248 

14— 17 180 

16 137 

9, 15 

5, &c 172 

6—32 251 

16. 26. 28 251 

17 251 

20. 30 251 

33 251 

13, 1 129 

2 ... . 53 

lo/ii'.'.'.'i.'.'.'.T!!.'".' 299 

18 177. 250 

23—31 299 

26 59 

ESTHER. 

1, 6 142 

2, 16 182 

19 138 

3, 7 182 

8 162 

8. 5, 6 222 

12 57 

13, Sec... 251 

4, 14 252 

16 56. 268 

6, 1 252 

7, 7—10 268 

10 268 

8, 7 268 

9 57. 182. 251 

15— 17 268 

16 84. 269 

9, 21 182 

JOB. 

1, 1 104 

5 64. 258 

20 140 

2, 10 147. 266 

3, 3, &c 56 

4, 7 52 

7—9 258 

5, 13 136 

6, 8, &c 73 

8, 9 8 

13 258 

11, 7 335 

7—9 195 



Ver. 

4 

14—16 . 

16 

21 . 



Page 
... 258 
.. 258 
... 59 
258 



25 60. 64 

25—29 258 

30 61 

5 258 

30 113 

14 54 

16 139 

28 104 

19. 23 183 

1, 2 258 

3 258 

4— 6 259 

8, 9 258 

24 48 

5.9. 35 258 

5— 8 123 

13, &c 124 

4 259 

2—6 255 

6 259 

7, 8 64 

8, 9 258 



PSALMS. 

2 134 

4 69 

8 ; 96 

17 20. 61 

3 14 

2 59 

7 113 

9—11 260 

15 61. 236 

33 123 

7 22 

16 36. 305 

18 101 

21 139 

12 176 

10 21 

15 55 

4 268 

6 101. 260 

9 235 

99. 173 

99 

4 173 

6, 7 260 

12 84 

8 169 

2. 7 170 

4 23 

10. 12 46 

11,12 50 

14 77 

8 142 

11 80 

2 103 

18 284 

18 36. 65. 260 

26, &c 176 



Ch. Ver. Page 

69, 260, 261 

72, 260 

74, 8 176 

74, 20 39. 137 

75, 7 287 

76, 10 136 

78, 59—61 174 

60 173 

80, 10 106 

82, 6 104 

84, 11, 12 79 

85, 8 38 

89, 28—35 240 

36, 37 101 

90, 4 86 

6 214 

92, 177 

12 124 

97, 11 84 

99, 6 Ill 

103, 15, 16 183 

104, 3 21 

10, &c 21 

105, 8 , 197 

37 100 

42—45 225 

106, 16 214 

17. 23 219 

19 99 

23 233 

33 147 

109, 260, 261 

110, 36. 225.260 

4 47 

117, 260 

118, 22 260 

119 134 

71 229 

83 142 

136 73 

121, 6 183 

127, 5 137 

130, 4 255 

132, 4, 5 235 

5 158 

9 171 

11 260 

133, 3 183 

135, 6 197 

141, 2 171. 176 

143, 10 38. 46. 50 

145, 9 69 

147, 16 183 

17 183 

19, 20 116 



proverbs: 



1, 7 ... 
10 ... 
16 ... 

23 ... 

24 ... 
27 ... 

32 ... 

33 ... 
3, 5, 6. 



267 

, 100. 267 

200 

272 

, 272 

119 

, 267 

267 

267 



HE I? ERRED TO IN THE WORK. 



427 



Ch, Ver. 

3. 
4, 



Page 

33 267 

14 , .267 

18, 19 267 



21 , 

22 . 
6 . 

17 . 
13 . 
17 . 
22 . 



9, 
10, 



11, 



1, 2. 7. 

15 

23—25 ., 

25 

27 

2, 3. 5, 
7. 10 ... 

15 

21. 25 ... 

3 

5, 



13, 



10, 11.13. 15. 
18,19.24, 25.. 



267 
. 268 
. 124 
. 20 
. 104 
. 268 
. 272 
. 268 
. 268 
. 265 
. 268 
. 119 
. 265 
. 268 
. 269 
. 266 
. 269 
, 239 

[269 

, 239 
, 269 
270 
270 



14, 6 150. 270 



8 . 
12 . 
32 . 
34 . 

1 . 



270 
239 
270 

159 

... 270 

169. 270 

270 

..13. 69 
5 20. 272 



10- 14. 
4 



17, 
18, 

19, 
20, 
21, 



22, 
24, 



7 . 

9. 18 . 

3. 16, 

7. 17 . 
22 

3. 11 . 
22 

1. 3 ... 

17 

28 

30 , 

6 



266 

270 

271 

271 

266 

271 

163 

271 

142 

271 

.200. 271 

266 

, 271 

272 



17 163. 271 

2 198 

8 271 

21 163. 272 

1 183 

3 123 

4 147 

28 272 

17 272 

19 „ 55 

21 272 

1 124. 272 

13.26 272 

25 272 

24—28. 30 „ 124 

31, 24 138 



25, 



27, 



23, 

29, 

30, 



Ch. Ver. 



Page 



ECCLESIASTES. 

, 12. 16 273 

18 273 

, 4—9 273 

, 8 ;. 139 

, 9 273 

, 1. 9, 10. 12 273 

13 13. 273 



ISAIAH. 




5 19. 277 

50 

, 9 328 

9—12 278 

10 86. 107 

2 73 

, 279 

14 36. 86. 278 

20 141 

4 279 

20 84. 204 



9, 1 , 



7 . 

8 . 
5,< 
7 . 

19 . 
21 . 



JO, 



36 

36. 50. 106. 278 

101. 278 

98 

,&c 159 

271 

34 

30 

11, 1 36. 278 

4—10 278 

10 240 

10, 11 113 

13, 10. 13 83 

19 26, 27 

14, 4 26 

13 279 

22, 23 27 

24 86 

16, 6 279 

9 277 

14 279 

19, 19—21 84 



20, 
21, 



278 
113 
27 
277 
157 



Ch. Ver. 
21, 16 ., 



25, 
28, 



16 279 

13 279 

16—19 279 



3. 8 . 
9 . 
15 . 



29, 13, 14 . 

15 

21 

2, 3 .... 
1, 2 . 



28 

28. 279 

279 

278 

114 

279 



30, 
32, 



279 

..... 138 

22 

278 

2 118. 249 

20 143 

9 34 

5. 10—17 32 

118 

5 278 

5,6 36 

6 84. 123 

279 

80 



41, 

42, 

43, 
44, 

45, 



23 ... 

5 ... 

3, 4 
10... 
15 ... 
31 ... 



10- 

1. 

6 . 
16 . 
19 . 

9- 
27. 
28. 

1 . 

5 . 
21 . 



.... 278 
.... 282 
.... 113 
.... 124 
.... 142 
.... 255 
.... 278 
.... 310 
.... 249 
.... 249 
.... 42 
.... 27 
. 21. 27 
.... 27 
.... 21 
.... 37 



9, 10 287 



1,2.. 



16 

17 

5—12.. 

9, 10... 
10 

6 

11 



144 

279 

50 

282 

278 

183 

249 

.141.278 
249 



12, 13 255 

10 



-12.. 



-11.. 



139 

36. 47 

139 

101 

85. 146. 278 

278 

169 

123 

7 89. 168 

9 85 

10—12 278 

17 249 

3 261 

4, 5 278 

13 83 

15 79. 279. 286 



428 



INDEX OF THE TEXTS OF SCRIPTURE 



Ch. Ver. Page 

57, 20, 21 74 

58, 13, 14 177 

59, 16, &c 278 

GO, 6.9 84 

61, 1 36. 50. 170 

1, 2 278 

2 165 

63, 10 50 



10, 11. 14 . 

«4, 10, 11 

65, 1, 2—7 ... 

2 

1,2 

2 

19 



66 : 



JEREMIAH. 

5 

10 

10 

6 

10 

15—18 



278 
85 
278 
160 
79 
. 277 
108 



113 

99 

245 

281 

4, 14 78. 170 

5, 19. 25 267 

24 21. 183 

7, 13 68 

22, 23 169 

29—34 167 

8, 1—3 99 

7 123 

9, 1 73. 280 

11, 21 280 

12, 5 183 

13, 16 183 

15, 1 233 

16, 6 161 

17, 9 59 

27 177 

18, 7,8 80 

7—10 21 

19, 13 175 

21, 4—11 280 

22, 18, 19 268 

23, 5 36.230 



Ch. Ver. Page 

36, 22 183 

23,24 140 

30, 31 280 

38, 7—13 53 

8,&c 271 

19, 20 57 

41, 1—7 269 

42. 3. 20 57 



43, 3—7.. 

44, 30 

46, 27, 28 . 

47, 5 

48, . 

49, 



280 
109 



2 

7—22 

10 

16 

18 

50, 2 

13. 23. 39, 40 27 

24. 38 27 

51, 11 27 

13 26 

36. 39 27 



52, 



41 . 
52 . 



11 . 
13 . 



26 
157 
4 

217 
175 



LAMENTATIONS. 



3, 26. 



EZEKIEL. 



3, 24.27 . 

4, 6 



12 . 



5, 6 281 

12 183 

29 11 

24, 8—10 280 

25, 9 21 

10 144 

11. 12 27 

12 281 

26, 12—15 72 

rl8— 24 292 

27, 3 281 

29, 7 163 

30, 10, 11 29 

31, 31 102 

31—33 78 

31—34 281, 282 

32, 3, 4 280 

33, 8 282 

25 29 

34, 2—6 280 

3 . 87 

36, 13. 23 l»rilJl»Iirm 144 



178 



50 
So 
30 
284 
284 
284 
284 
30 
87 
183 
284 
257 
285 



9 

1. 13 

16 

12, 13 

13, 11 

14, 1—4 

14 

14—20 

16, 49 202. 267 

52 97 

17, 10 183 

18, - 29 267 

31 78 

20, 8 157 

24 177 

21, 32 34 

22, 7 284 

24, 15, 16 284 

25, 34 

2. 5. 7. 10 34 

13, &c 32 

26, 4,5 28 

15 268 

27, 13 108 

32 « 28 

28, 1—20 28 

2. 16, 17 267 



Ch. Ver. Page 

28, 3 285 

29, 2, &c 109 

3. 9 284 

14, 15 28 

18, 8rc 271 

30, 13 28 

33, 11 237 

13 79 

14 80 

21—24. 30—32.... 284 
30, 31 183 

34, 23 261. 284 

26 21 

35, 1 32 

36, 26 78. 103 

26, 27. 37 284 

37 78 

37, 24 284 

25 101 

T} i* 

43, 3 86 

47, 1—12 284 

DANIEL. 

1, 6, 7 112 

8 161 

2, 20. 23. 30 21 

30 268 

34 11 

35 287 

44 297 

49 138 

3, 6. 15 144 

24—27 53 

28 287 

4, 29 137 

30 27.57. 204.268 

30, 31 256. 270 

34 287 

35 21.69. 197 

5, 5 144 

9. 30 256 

23 23 

6, 56 

8 269 

21—23 53 

22 97 

23 266 

24 268, 269, 270 

26 287 

7, 6 34 

13, 14 286 

14 13. 101 

25 85. 349 

8, 21 33. 108 

25 349 

9, 2 4 

2, 3 78 

4 19. 97 

4. 21, &c 286 

23 270 

24 36. 47. 287 

309. 327 

24—26 286 

25 Ill 

26 101 



REFERRED TO IN THE WORK. 



Ch. Ver. 

11. 2. 4 


Page 










40 41 




12, 


2 3 


61 




2 






9 3 






7 






10 


3 1 K(\ 




HOSF A 




I, 


7 


282. 288 


10, 11 


3, 


2 






4 


111. 288 
261. 288 




5 


5, 


5. 7 


6, 


2 






4 




9, 


3. 6—11 .... 




10, 


5, 6 




11, 
12, 
13, 


1 




4 




3 


119. 183 


6 




14 


61. 288 




16 


14, 


3 


29 


5 84. IIS 182 




JOEL. 




1, 


4, &c. 


289 


2, 








23 






28 


.. 36. 65 




28—32 






30, &c 


289 


3, 


6 


108 




18 






19 






AMOS. 




1, 


4 




6—8 




4, 


7, 8 




23 


168 


7i 


14 


..12. 289 




14, 15 


289 


8, 


8—14 


290 




9 


30 




11. 15 


99n 




OBADIAH. 




I, 2. 8, 9. 17, 

8 


18. 32 
,.31, 32 




18 31 

21 


32. 267 
290 




JONAH. 




2, 




52 








3, 


9 


26. 106 




4 


.. 79, 80 


4, 


1. 4. 9 


271 






73. 183 



Ch. Ver. Page 

MICAH. 

1, 6—8, 9—16 292 

8 293 

3, 6, 7. 12 292 

4, 1—8 292 

2. 7 293 

5, 2 .... 36. 50. 241. 292 
5 293 

6, 8 70 

7, 8. 10 292 

9 213 

18—20 228 

18. 20 293 

NAHUM. 

1, 1—8 293 

3 21 

9—12 293 

11, &c 293 

13—15 293 

HABAKKUK. 

1, 13 19. 69 

2, 3, 4 294 

3, 17—19 294 

19 123 

ZEPHANIAH. 

1, 15 295 

2, 9 34 

4—6. 14, 15 295 

3, 1—7 9 

10 295 

17 69 

HAGGAI. 

1, 12 249 

2, 7 65 

7. 9 249 

7—9 297 

18 182 

20—23 297 

ZECHARIAH. 

1, 7 182 

2, 10 249 

10. 11 298 

3, 8—10 249 

6, 1 297 

10—15 298 

13 36 

7, 1 182 

5 181 

8, 19 181 

9, 5 295 

9 298 

13 108 

10, 1 183 

11, 12, 13 298 

12, 10 268 

13, 1 228 

7 36, 50. 298 



429 

Ch. Ver. Page 

14, 8, 9 298 

16 85 



MALACHI. 

1, 3,4 ... 32 

4 31 

10 299 

2, 11 299 

3, 1 36. 282 

6 54 

8 299 

4, 6 366 



MATTHEW. 

1, 5 223 

12 249 

18 106 

23 67 

2, 1—13 267 

2 215 

4 172 

6 292 

15 288 

16 113. 175 

22 130 

3, 2 309 

3. &c 278 

4 138 

4, 2 122 

12 321 

14 36 

17 309 

23 322 

5, 3, &c 13 

22, 28 81 

44 19 

48 19 

6, 19 139 

23 3 

30 143 

33 77 

7, 24, 25 268 

8, 3 323 

4 168 

4 322 

10 16, 71. 321 

21, &c 183 

19, 20 321 

26 16 

28 314 

9, 2. 22 322 

9 189. 311 

11 189 

17 141 

20 138 

27 320 

29 147. 321 

10, 3 311 

5 310 

10 140 

29 21 

32 225 

37 106 

39 106 

11, 11 198 



430 INDEX OP THE TEXTS OF SCRIPTURE 



Ch. Ver. 

11. 20. 21 


page 










25 3. 

28 


70. 104. 320 
13. 100 




28—30 .. 


79 




29 


89. 168. 320 


12, 


13 


322 


14 


323 










36 


20 




39, 40 .... 


292 


13, 


3 


- 94 


8 


145 




11, 12 


3 




34 


278 




14, 15 ... 


86 




19 


75 




24 


94 










41 


61 








14, 


2 


187 








4 


72 




6—10 .. 


108 




8—11 ... 


198 




19, &c... 


323 




23 


320 














15, 


2 


186 








16 


16 




21 \ 


113 




22 


114. 323 




22. 28 ... 


113 




23—28 ,. 


271 




24 


310 




28 


113. 321 


16, 


1—4.... 


147 


7—11 .. 


16 










20 


309 




22 


310 




23 


320 




26 


77 


17s 


1 


357 


24 


320 


IS, 






17 ,, 


189 




20 


174. 238 








20, 


2 


146 


6 


144 




19, &c... 


322 




20, &c... 


16 






47. 321 




31 




21, 












23—27 .. 


147 










33 


94 




37 


91 


22 


11 


141 


16, See- 


147 









Ch. Ver. 

22. 29 


Page 
134 








23, 


37—40 ... 
5 


19 

.... 111. 138 


8 


357 








24, 


1, &c. ... 


175 


15, 16 .... 

20 


118 

131 

183 




29 


82. 289 




35 


8 




41 


143 


25, 


1 


, 91 








40 


313 




41^-46 .. 


61 


26, 


13 


321 


15 


146. 298 










28 


...47. 98. 210 






310. 313 










37 


357 










53 ........ 


322 










69—74 .. 


112 


27. 


3—5 ... 
3—10 .. 


73. 268 

298 




7 


148 




14 


321 
















46 


17 


28, 


62, 63 ... 
18 


325 

286 


19 


SI. 7fi. 82 




MARK. 


1, 






15 


74 




21 


177 










34, 35 ... 


322 




35 


320 


2, 


14 


107 


3, 


6, 7 

11, 12 ... 
17 


321 

309 

317 


4, 
5, 


26—29 .. 


314 




18 


323 










37 


357 




40 


322 


6, 














16 


108 




16—20 .. 
20 


58 

108 




31 


322 




39 


323 











Ver. 


Page 


7, 










186 




11 


314 




13 


6 






114 




31—37 .,, 


314 




34 


322 




37 


321 


8, 


11, 12 


, ,,321. 323 










22—24 


314 




23—26 ,, 


323 




29 


313 




32 


357 


9, 


32 


16. 310 




34 


16 




44 


61 


10, 


14 


16 


15 


336 




22 


321 




23 


202 




34 


325 






321 




45 


47 


1!, 


13 


183 


12, 


17 


321 


28 


185 




31—40 ... 


314 


13, 


15 


137 


14, 


9 


263 


31—71 


313 




32 


16 




33 


357 




35—45 ... 


16 




50 


16 


15 


21 


314 








42 


314 


16 


14 


16., 310 








16 


315 




17 


327 



LUKE. 



i, 


2 


315 


10 


,171. 176. 211 




17 


198 




32 


233 




33 


, 290. 292 




46—55 


233 




69 


84 




69—73. 


240 




72, 73 . 


197. 293 




78 


215 










10, 11.. 


308 




19. 51.. 


38 










29, 30.. 


268 










40 


316 




51 


2G8. 316. 320 


4, 








16—21 


165 




16. 31 . 


















REFERRED TO IN THE WORK. 



Ch. Ver. 

4, 41 .. 

5, 4 .. 
17 .. 

21 

6, 12 . 



Page 
«... 309 
..... 323 

185 

.185. 316 
..... 320 



47—49 308 

7, 8 205 

15 322 

37 142 

37—46 141 

8, 24, 25 16 

30 75 

9, 5 144 

7 187 

22 325 

28 320 

40—45 .... 16 

51 ..19. 320 

54 72 

55 .. . 320 

10, 6 105 

11 144 

39 ............. 142 

42 321 

11, 9. 13 38 

9—13... 70 

13..... 77 

12, 15 320 

16—20 269 

35 . 138 

39, 40 ., 92 

48 168 

13, 10 177 

32 108 

14, 16—27. 20 

26 ... 106. 112 

15, 2.... 92 

7. 25 93 

11 92 

11. 20. 22 19 

16, 1 93 

1—8 96 

16 274. 309 

24 91 

29 ... 134 

17, 11. 19 323 

14 323 

16 323 

21 9 

18, 1 178 

9 94 

34 16. 310 

19, 2—10 189 

22 93 

27 225 

41 19. 73. 80 

118. 316 

42—44 23 

43 131 

20, 37, 38 60 

21, 11 289 

22. 24 30 

37 118 

22, 17 320 

19, 20 315 

24 16 

32 . 75. 320 



Ch. Ver. Page 

22, 33 323 

39 118 

42—44 17 

44 118 

51 323 

61 320 

23, 2 96 

5 241 

5—11 316 

8 .. ...108. 321. 324 

11 108 

16 269 

28 320 

34 316. 320 

39, &c 272 

42, 43 52 

43 316 

45 173 

24, 11 15. 325 

23 325 

25 310. 320 

25. 29 .......... 268 

44 ...6. 260 

47—49 327 

50 115 

JOHN. 

1, 14 17.54.103. 

211, 298 
17 366 

18 54 

19—27 73 

29 .. 169. 309 

29. 36 .. 47 

38. 41 317 

41 356 

45 15. 217 

46, 47 269 

46—51 267 

48 267 

2, 4, 5 268 

6. 13 ....317 

17 87. 320 

19. 21 211. 325 

20 175 

22 83. 87 

3, 4 82 

14 215 

14—18 70 

18 74 

19 

22 148 

35 48 

36 204. 318. 320 

4, 1, 2 148 

3, 4. 43 122 

7, &c 270 

9 5. 317 

11—15 83 

13, 14 84 

16 320 

25 217 

31—34 320 

32 320 

32, 33 83 

34 320, 321 



Ch. Ver. 

4, 49 .... 
50 .... 

5, 5 .... 
6 .... 

22, 23 , 

23 .... 

24 .... 
30 .... 
44 .... 

6, 10 .... 
11 

12 .... 
14 .... 
27 .... 



433 

Page 
.. 115 
268 
.. 321 
.. 322 
.. 48 
.. 321 
.. 37 
.. 320 
.. 3 
.. 183 
.. 322 
.. 323 
.. 217 
.. 320 



31. 49. 58 211 

35 100 

37 77 

44 77 

63 37 

66 321 

68, 69 357 

7, 1—10 321 

7 321 

17 20. 38 

37 180. 211. 320 

37—39 84.366 

41 321 

42 292 

8, 1 118 

12 47 

40 270 

44 320 

47 20 

48, &c 5 

50 320 

51 104 

56 259 

59 322 

9, 1 321, 322 

3 95 

29 270 

34 269 

39 321 

10, 6 16 

10 321 

11. 28 321 

17 325 

22 181 

22, 23 182 

28 37. 267 

30 298 

34 103 

39 321 

11, 4 322 

6 322 

35 322 

39 323 

41 320. 322 

53, 54 321 

55 317 

12, 7,8 320 

10, 11, &c 58 

25 106 

28 24 

31 75 

34 101 

40 86 



432 INDEX OF THE TEXTS OF SCRIPTURE 



Ch. Ver. 


Page 


12 


41 








13 






1 8 








. 91. 142 




27 




14, 






9 


















29 




15 


5 am»m 


. 74. 238 




12 






26 27 




16, 








321. 332 










24 






32 






3 






12 






17 






20 24 






29 24 










18, 


















36 










19, 








317. 320 




34 35 












36 &rc 


178. 211 


2 0, 














320, 321 














17 


268 




18 












ACTS. 






1 




4. , 






(3 


310. 330 




9 








115. 118 




14 












18 










2 


1 












8 11 





















































Ch. Ver. Page 

2, 33 65 

34 286 

36 325 

36, 37 330 

38 329 

41 330 

45 330 

3, 8, &c 123 

12—16 21 

17 168 

19 74. 329 

22 64. 217 

• 23 24. 64 

24 64. 233. 329 

25 206 

26 330 

4, 6 187 

11, 12 330 

13 12. 325 

16, 17 58 

28 196 

31, 32 330 

34 330 

5, 1—11 270 

3,4 328 

17 187 

31 74. 330 

41 325 

42 329 

6, 1 114 

5 190 

14 353 

7, 3 127 

5 29 

20 106 

37 15. 217 

38 209 

45 107. 225 

55 331 

55—60 270 

58 336 

59, 60 328 

60 11 

8, 5 330 

8 331 

9 73 

22 74 

26 190 

27 116 

27—40 267 

28 270 

29 328 

32—39 152 

39 331 

40 109 

9, 1 18. 270 

7 148 

14 328 

15 329. 337 

20 329 

29 114 

31 131 

34, 35. 42 328 

36, &c 268 

10, 1 110. 190 

7 205 

9 137 



Ch. Ver. 


Pag© 


10, 


13 , 
















33 








328, 329 




38 


111. 170 






241. 330 








16. 20,21. 23 


.... 328 










24 




12, 








12 


















22, 23 


.... 73 




23 




13, 


2 




4. 9 






5 












10 — 12 






23 ......... 












32 












43 ,.7. 






45 


















50 51 . 






51 






52 . . 


. 331 


14, 


















19 — 21 






23 




15, 
























39 


100. 270 


16, 






6 . . 






7 


113. 328 






148. 346 




19 20 






20 21 ... . 






21 . . 






25 












34 




17, 














3 












































131 




18 .. 42.58.190.267 






270 















REFERRED TO IN THE WORK. 



433 



Ch. Ver. 

1 7 39 33 


Page 


18, 






























19—21 . 












24 26 . 




19, 


















18 20 














20, 


































21, 






n— 13 






































22, 




.142. 204. 336 






























23, 


















11—17 








24, 
























25—27 




26, 










9—11 




























27, 






28, 























ROMANS. 
























Ch. Ver. Page 

1, 21 20.40. 42 

22 42 

23 41 

2, 8, 9 61 

9. 10 114 

11 54 

17—20 307 

3, 2 116 

3 102 

10—18 59 

15 200 

21—26 43. 234 

23 13. 75. 95 

24 75. 103 

25 47. 211 

26 49 

27 23. 75 

4, 3 79 

5 97 

12 79 

5, 1 102 

1—3 294 

1—21 43 

3—5 203 

10 48 

11 47 

14 207 

18 201 

7, 5 103 

7 46. 104 

8, 6,7 20 

7 13 

8 103 

9 46 

28 252 

29 324 

32 196 

32. 34 310 

34 172 

9, 1—3 18 

11 198 

13 106 

20 197 

21 69 

24. 26 288 

10, 2 204 

4 46 

12 114 

21 160 

11, 9, 10 260 

20 24 

25—32 30 

26 36 

33 70 

33, 34 198 

36 24 

12, 1 75 

6 153 

9—21 256 

21 19 

13, 1 189 

10 19 

12 84 

14, 12 37 

15 148 

23 103 

15, 2,3 324 



Ch. Ver. 


Page 








1 


CORINTHIANS. 


1, 
















2, 


2 


309 
















13 


153 




14 


. . 3. 228. 335 


3, 


2 


341 










6—9 


341 


4, 


14, 15 
17 


342 

350 


5, 






<>> 


7 

12 , , , 


.47. 178. 241 
341 










20 ■ ■ i 


47 


7, 


16 


148 


8, 






9, 






16. 27 
21 


341 

336 


10 




64 


1, 2, 3, 
8 


4 211 

ioi 




8 — 10 
11 


54 




20 


42 




31 


... ,,..13. 24 




33 


97 


11, 


23 25 
23 28 


315 

100 




29 


97 


13, 


1 , 


341 












15, 








































16, 


55—57 . 




29 . . , 


904. 


2 CORINTHIANS. 


1, 


















2, 


1—3. 9 





u 



434 



INDEX OF THE TEXTS OF SCRIPTURE 



Ch. Ver. 


Page 


2, 






3 ) 


5 






8 






18 




4, 








4 






6 ..... 






















5, 


















If) 


48 




21 ..180.207.234.343 


6, 






















7 


















8, 






10, 






11, 








. 75. 199. 334 


























12, 


7 ..... 


75. 338 




















13 


5 


308 


14 ...51. 76. 171. 343 




GALATIANS. 


1 






























2, 




























































3, 




























































4, 






13—15 . 






14—20 . 





4, 


Vei 


Page 
































5, 


h 10—12 


























6, 


22 


11. 55, 344 




14 


344 




EPHESIANS. 


l t 


4 


45 




7 






10 


13 




13 






19 






2q 22 






00 




2, 


j 


C Onl 984. 




2 


























































3, 




































4, 












































32 


. . . 7fi. 345 


5, 


2 ..47. 172. 206. 345 
























76. 203. 345 


6, 










































17 


11. 43 




PHILIPPIANS. 













1, 


Ver. 




Page 


2, 








3 7 












. 324. 346 
























48 




9—11 






































25 . , . 






3, 


















7—11 




















































4, 










8, 9, 
13, 


10, 
14 


.":} 346 




IS ... 







COLOSSIANS. 



1, 






2, 
















































3, 




































4, 




• 99 
















14 


39.7 


1 


THESSALONIANS. 


1, 












2, 
























3, 






4, 






5, 



















2 THESSALONIANS. 

1, 8 54. 61. 80 

2, 3 105 



REFERRED TO IN THE WORK. 



435 



Ch. Ver. Page 

2, 11, 12 20. 92 

3, 2 9 

1 TIMOTHY. 

1, 2,3 350 

13 ... 17, 18. 168. 337 

15 19. 126 

19 139 

2, 1 189 

6 47 

3, 16 103 

4, 12 350 

16 148 

5, 18 143 

23 350 

6, 16 195 

20 334 

2 TIMOTHY. 

1, 5,6 350 

8—10 11 

10 61. 351 

2, 2 350 

17, 18 151 

19 351 

3, 1—5 9 

2 20 

5 177 

11 109 

12 266 

13 3 

15 44. 46. 350 

16 14 

4, 6-8 270 

8. 18 351 

11 313. 315. 327 

17 338 

TITUS. 

1, 4, 5 351 

10, 11. 14 334 

2, 4 332 

11 103. 352 

li— 14 308 

12,13 46 

14 352 

3, 9 331 

PHILEMON. 

11 205 

24 313 

HEBREWS. 

1, 3 286 

5 236 

8 260 

14 196 

2, 3 67. 218 

10 48. 225 

14 48 

17 310 

3, 19 23 

4, 1 79 

2 9 



10, 



, Ver. Page 

8 107. 225 

12 9 

14 238 

14—16 .. 79. 171. 310 

16 211 

64 

7 17 

9 48 

10 88 

1 309 

64 

1 88 

2 111. 207 

18, 19 14 

23— 25 310 

24, 25 169 

25 47. 171. 180 

5 88. 173 

8—13 282 

10—13 78 

1 88 

4, 5 174 

6, 7, 8 173 

7 . 89 

11 175 

14 169 

19—22 210 

22 63. 101 

24— 28 180 

27 104 

1 ... 62. 88. 101. 213 

4 213 

5 260 

14 282 

15 281 

19 . 173. 180. 238. 310 
22 170. 310 

28, 29 74 

29 60, 61 218 

37, 38 294 

22. 60. 294 

4 45 

5 106 

6 141. 204 

7 .. 195.198.267,268 
9 29. 121 

10 60 

12 267 

13. 16 60 

24—27 218 

26 211. 259 

29 225 

31 223 

33, 34 112 

37 277 

2 19. 225 

14 141 

16 199 

18 209 

18-21 163 

22—24 175 

25 38 

29 70 

5 78 

7. 17 332 

8 54 

15. 16 310 



Ch. "Ver. Page 

JAMES. 

1, 5—7 79 

17 54 

2, 5 9 

10 201 

25 223 

4, 7 75 

5, 2 139 

7 183 

11 257 

16 223 

17, 18 .» 241 

1 PETER. 

1, 1 358 

2 48. 74 

3 325 

10 259 

11 65. 311 

17 54 

19 47. 89. 167 

20 45 

23 43 

24, 25 8 

2, 2 336 

4—6 310 

13 189. 332 

17 127 

18 332 

21 168. 324 

3, 1 332 

10 198 

18 47 

20 195 

21 64 

4, 3 9 

11 24 

5, 5 358 

7 98 

8, 9 75 

13 313 

2 PETER. 

1, 2, 3 70 

4 19. 79 

14 358 

14. 16 270 

19 134 

21 14. 207. 289 

2, 1 47 

4 54 

15 58. 100 

17 119 

3, 1 358 

3 9 

7 61 

8 86 

11—14 237 

13 270 

16 355 

18 103. 359 

1 JOHN. 
1, 1, 2 335 



THE TEXTS OF SCRIPTURE, &C. 



436 


INDEX OJ? 


Ch. Ver. 


Page 






R 335 


















































10 12 




















































11, 12 




19 ... . 


49 





Ch. Ver. Page 

11 58. 100 

14 64 

14, 15 61 



REVELATION. 

1, 3 134. 365 

4 114 

5 170 

7 298 

2, 1—7 346 

4 346 

5 80 

6 335 

14 100 

15 335 

21, 22 74 

3, 2 365 

3 92 

18 141 

20, 21 79 

4, 8—11 364 

11 24 

5, 8 171 

8—13 364 

9 47. 364 

6, 17 61 

7, 



Ch 


Ver. 


Page 


8, 






9, 












11, 






12, 


15 ... 


13. 37. 290. 297 






13, 


7—17 
































15, 
16, 










18, 


3—14 






20—24 










19, 




























20, 
21, 











9 13 

10 110 

12 364 

14 364 

16 183 

16, 17 174 



8 14 

27 20. 366 

22, 13 366 

15 364 

16 215 

17 366 



JUDE. 
3 336 



THE END. 



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